Mahānayaprakāśaḥ

The Light of the Great Way

Anonymous
First Outpouring: Sarvavailakṣaṇyapratipādanaḥ

Establishing all the different qualities

𑆪𑆱𑇀𑆪𑆳𑆂 𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆥𑆢𑆾𑆘𑇀𑆙𑆴𑆠𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑆷𑆥𑆂
𑆱𑆳𑆑𑇀𑆰𑆳𑆢𑇀𑆮𑆴𑆫𑆳𑆘𑆠𑆴𑆠𑆫𑆳𑆁 𑆑𑇀𑆫𑆩𑆨𑆷𑆩𑆴𑆑𑆳𑆤𑇀𑆠𑆂 𑇅
𑆠𑆳𑆁 𑆑𑆳𑆩𑆥𑆴 𑆥𑇀𑆫𑆓𑆲𑆤𑆳𑆤𑆶𑆨𑆮𑆽𑆑𑆫𑆷𑆥𑆳𑆁
𑆢𑆼𑆮𑆵𑆁 𑆤𑆩𑆳𑆩𑇀𑆪𑆮𑆛𑆛𑆕𑇀𑆑𑆩𑆪𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆩𑇀 𑇆𑇑/𑇑𑇆

Yasyāḥ kramākramapadojjhitavṛttirūpaḥ
sākṣādvirājatitarāṃ kramabhūmikāntaḥ |
Tāṃ kāmapi pragahanānubhavaikarūpāṃ
devīṃ namāmyavaṭaṭaṅkamayapratiṣṭhām || 1/1 ||

I Venerate (namāmi) that (tām) Indescribable (kām-api) Goddess (devīm) Whose (yasyāḥ)
Nature is That Activity (Which) is beyond both the states of succession and non-succession
(krama-akrama-pada-ujjhita-vṛtti-rūpaḥ), (and Which) Reigns Supreme (virājati…tarām) in
front of one’s eyes (sākṣāt) at the end of the stages of succession --i.e. when succession
disappears, It is beyond even non-succession-- (krama-bhūmikā-antaḥ) (, and Who) is the
only Form of the Experience of (Supreme) Immersion (pragahana-anubhava-eka-rūpām),
the Resting-place (, which) consists of the Chasm of/into the Abyss (of Consciousness)
(avaṭa-ṭaṅka-maya-pratiṣṭhām). || 1/1 ||

𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆽𑆫𑇀𑆪𑆢𑇀𑆪𑆥𑆴 𑆱𑆩𑇀𑆪𑆪𑆶𑆑𑇀𑆠𑆾
𑆩𑆲𑆳𑆫𑇀𑆡𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆂 𑇅
𑆥𑇀𑆫𑆑𑆶𑆫𑇀𑆮𑆠𑆼 𑆲𑆤𑇀𑆠 𑆠𑆡𑆳𑆥𑆴 𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳
𑆪𑆡𑆳𑆤𑇀𑆮𑆴𑆠𑆂 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆳𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆂𑇆𑇑/𑇒𑇆

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆤𑆴𑆑𑆼𑆠𑆤𑆩𑆥𑇀𑆫𑆩𑆼𑆪𑆁
𑆱𑇀𑆮𑆳𑆨𑆳𑆱𑆩𑆖𑇀𑆗𑆩𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆩𑆠𑆴𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑇀 𑇅
𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆢𑆠𑆴𑆮𑆫𑇀𑆠𑆴 𑆖 𑆪𑆠𑇀𑆠𑆢𑆱𑇀𑆪
𑆩𑆴𑆡𑇀𑆪𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆘𑆤𑆴𑆠𑆿 𑆑𑆴𑆬 𑆧𑆤𑇀𑆣𑆩𑆾𑆑𑇀𑆰𑆿 𑇆𑇑/𑇓𑇆

𑆍𑆮𑆁𑆮𑆴𑆣𑆁 𑆪𑆢𑆨𑆴𑆓𑆤𑇀𑆠𑆶𑆩𑆴𑆲𑆳𑆠𑇀𑆩𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑇀
𑆩𑆴𑆡𑇀𑆪𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆨𑆮𑆾𑆢𑇀𑆢𑆬𑆤𑆁 𑆖 𑆱𑆩𑇀𑆪𑆑𑇀 𑇅
𑆪𑆶𑆑𑇀𑆠𑆴𑆁 𑆩𑆲𑆳𑆤𑆪𑆩𑆪𑆵𑆁 𑆤 𑆮𑆴𑆲𑆳𑆪 𑆯𑆑𑇀𑆪𑆁
𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆩𑆾𑆠𑇀𑆠𑆩𑆠𑆩𑆾 𑆲𑆴 𑆠𑆠𑆾 𑆩𑆲𑆳𑆫𑇀𑆡𑆂 𑇆𑇑/𑇔𑇆

Vicakṣaṇairyadyapi samyayukto
mahārthacakrakramasampradāyaḥ |
Prakurvate hanta tathāpi yuktyā
yathānvitaḥ svānubhavāviluptaḥ || 1/2 ||

Svātmasvarūpamaniketanamaprameyaṃ svābhāsamacchamaviluptamatisvatantram |
Viśvātmakaṃ tadativarti ca yattadasya
mithyāvikalpajanitau kila bandhamokṣau || 1/3 ||

Evaṃvidhaṃ yadabhigantumihātmatattvam
mithyāvikalpavibhavoddalanaṃ ca samyak |
Yuktiṃ mahānayamayīṃ na vihāya śakyaṃ
sarvottamottamatamo hi tato mahārthaḥ || 1/4 ||

Though (yadi-api), the Oral Transmission or Tradition of the Process of the Wheel of the
Great Doctrine (mahā-artha-cakra-krama-sampradāyaḥ) of the sages (vicakṣaṇaiḥ) is
suitable for (attaining) sameness (samya-yuktaḥ) (and) though (tathā-api) endowed (anvitaḥ)
with reasoning (yuktyā) (and) protected by one’s own experience (sva-anubhava-aviluptaḥ),
as (yathā) Oh! (hanta) It produces (the Recognition of) (pra-kurvate) the Essential Nature of
one’s own Self (sva-ātma-svarūpam), which (yat) is Abodeless (aniketanam), Unlimited
(aprameyam) (and) one’s own Eternal Transparent Light (aviluptam…accham-sva-
ābhāsam), (It is) the Highest Freedom (ati-svatantram) (, which) is immanent in the universe
--i.e. the universe is made of this Light of Freedom-- (viśva-ātmakam), (but also) transcends
it (tat-ativarti), and (ca) (It) is that (tat) of (asya) which (yat) (twofold condition of) bondage
and liberation (bandha-mokṣau) is truly (kila) born from false thoughts (mithyā-vikalpa-
janitau)… || 1/2-3 ||

…here --i.e. in this Mahānaya system-- (iha), such (evam-vidham) an unapproachable (na…
śakyam…abhigantum) Reality of the Self (ātmā-tattvam) which (yat) is the act of tearing
asunder the power of false thoughts (mithyā-vikalpa-vibhava-ut-dalanam), but (ca) at the
same time (samyak), more (vihāya) than the method (yuktim) (which) consists of the Great
Way (mahā-ānaya-mayīm), is then (tataḥ) the Mahārtha or the Great Meaning (mahā-arthaḥ)
(, That is) truly (hi) Higher than the best of all (sarva-uttama-uttama-tamaḥ) --i.e. Mahārtha is
the Goal of the Mahānaya--. || 1/4 ||

𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆱𑆩𑇀𑆥𑇀𑆫𑆠𑆴 𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆬𑆾𑆑𑆪𑆳𑆠𑇀𑆫𑆳-

𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆮𑆴𑆰𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑇅
𑆇𑆤𑇀𑆩𑆵𑆬𑇀𑆪𑆠𑆼 𑆑𑆡𑆤𑆥𑆷𑆘𑆤𑆱𑆁𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳
𑆤𑆴𑆠𑇀𑆪𑆳𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆮𑆴𑆨𑆮𑆾 𑆓𑆶𑆫𑆶𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆂 𑇆𑇑/𑇕𑇆

Tasyāsya samprati yathāsthitalokayātrā-

rūpasya sarvaviṣayapratipattiyuktyā |
Unmīlyate kathanapūjanasaṃkramātmā
nityāviluptavibhavo gurusampradāyaḥ || 1/5 ||

The eternally imperishable Radiance of the Oral Transmission or Speech of the Guru (guru-
sampradāya…nitya-avilupta-vibhavaḥ) (that is) characterized by Oral Instruction, Worship
and Transmission (kathana-pūjana-saṃkrama-ātmā), (and It is about) this (asya) worldly
existence just as it is (yathā-sthita-loka-yātrā-rūpasya). (It) opens (un-mīlyate) now
(samprati) by means of perceiving all the objects (without limitation) (sarva-viṣaya-prati-patti-
yuktyā…tasya). || 1/5 ||

𑆅𑆢𑆩𑆤𑆶𑆨𑆮𑆱𑆳𑆫𑆪𑆶𑆑𑇀𑆠𑆴𑆓𑆫𑇀𑆨𑆁 𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆩𑆶𑆢𑇀𑆓𑆠𑆱𑆁𑆯𑆪𑆳𑆮𑆱𑆳𑆤𑆩𑇀 𑇅
𑆙𑆛𑆴𑆠𑆴 𑆥𑆫𑆥𑆢𑆳𑆥𑇀𑆠𑆪𑆼𑇁𑆤𑇀𑆠𑆫𑆁 𑆲𑆸𑆢𑆴 𑆥𑆫𑆴𑆩𑆸𑆯𑇀𑆪 𑆤𑆴𑆣𑆵𑆪𑆠𑆼 𑆩𑆲𑆢𑇀𑆨𑆴𑆂 𑇆𑇑/𑇖𑇆
Idamanubhavasārayuktigarbhaṃ gurumukhamudgatasaṃśayāvasānam |
Jhaṭiti parapadāptaye'ntaraṃ hṛdi parimṛśya nidhīyate mahadbhiḥ || 1/6 ||

After investigating (pari-mṛśya) with great understanding (mahadbhiḥ) this (idam) Speech of
the Guru (guru-mukham) (that is) filled with the arguments about the Essence of Unlimited
Perception (anubhava-sāra-yukti-garbham), (It becomes) the Resting Place (where) no
doubts exist (udgata-saṃśaya-avasānam). (Consequently,) for (the sake of) attaining the
Supreme State (para-pada-āptaye) (, It becomes) absorbed (nidhīyate) into (antaram) the
Heart (hṛdi) at once (jhaṭiti). || 1/6 ||

𑆃𑆠𑆴𑆠𑆵𑆮𑇀𑆫𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆳𑆢𑆳𑆫𑆷𑆞𑆼 𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑆱𑆩𑆳𑆮𑆼𑆯𑆼 𑇅

𑆱𑇀𑆮𑆳𑆤𑆤𑇀𑆢𑆳𑆩𑆸𑆠𑆫𑆷𑆥𑆁 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆼𑆂 𑆥𑇀𑆫𑆑𑆬𑇀𑆥𑆠𑆼 𑆮𑆴𑆯𑇀𑆮𑆩𑇀 𑇆𑇑/𑇗𑇆

Atitīvraśaktipātādārūḍhe śāmbhave samāveśe |

Svānandāmṛtarūpaṃ jīvanmukteḥ prakalpate viśvam || 1/7 ||

In ascending (ārūḍhe) to the Absorption (samāveśe) (which) belongs to Śambhu --i.e.

Śāmbhavasamāveśa-- (śāmbhave) due to the Most Supreme Descent of Power (ati-tīvra-
śaktipātāt), the Nature of the Nectar of one’s own Universal Bliss (sva-ananda-amṛta-
rūpam…viśvam) (, which belongs) to the (State of) being Liberated while living (jīvat-
mukteḥ), prospers (pra-kalpate). || 1/7 ||

𑆃𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆩𑆣𑇀𑆪𑆩𑆸𑆢𑆶𑆠𑆳𑆨𑆼𑆢𑆼𑆤𑆳𑆥𑆴 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆱𑇀𑆪 𑇅
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆼𑆑𑇀𑆰𑆴𑆑𑆳𑆥𑇀𑆫𑆑𑆳𑆫𑆾 𑆮𑆴𑆬𑆱𑆠𑆴 𑆠𑆱𑇀𑆪𑆳𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆱𑇀𑆪 𑇆𑇑/𑇘𑇆

Atimātramadhyamṛdutābhedenāpi pravartamānasya |
Sūkṣmekṣikāprakāro vilasati tasyātiśaktipātasya || 1/8 ||

Though, by the degrees of received (and) operating Grace (in the form of) immeasurable --
intense--, middle, and soft --slow-- (tasya…ati-śaktipātasya…ati-mātra-madhya-mṛdutā
bhedena...api…pravartamānasya), a subtle threefold division (sūkṣmekṣikā-prakāraḥ)
shines --i.e. Śaktipāta has three main types of intensity-- (vilasati). || 1/8 ||

Anupāyaḥ
𑆃𑆤𑆴𑆢𑆁 𑆥𑇀𑆫𑆡𑆩𑆠𑆪𑆳 𑆪𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆓𑆠𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆁 𑆤𑆴𑆘𑆁 𑆫𑆷𑆥𑆩𑇀 𑇅
𑆃𑆤𑆶𑆥𑆳𑆪𑆪𑆾𑆓𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆢𑆸𑆰𑇀𑆛𑆼𑆤 𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆼𑆤 𑇆𑇑/𑇙𑇆

𑆱𑆫𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆢𑆯𑆳𑆪𑆳𑆁 𑆪𑆢𑆬𑆶𑆥𑇀𑆠𑆁 𑆱𑆫𑇀𑆮𑆢𑆳 𑆨𑆮𑆼𑆠𑇀𑆥𑆸𑆡𑆑𑇀 𑇅

𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆨𑆳𑆮𑆮𑆴𑆬𑆱𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆱𑇀𑆪 𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆴𑆫𑆟𑆱𑇀𑆪 𑇆𑇑/𑇑𑇐𑇆

Anidaṃ prathamatayā yadviśvagataṃ vyāpakaṃ nijaṃ rūpam |

Anupāyayogayuktyā gurumukhadṛṣṭena sampradāyena || 1/9 ||

Sarvānubhavadaśāyāṃ yadaluptaṃ sarvadā bhavetpṛthak |

Tasya svabhāvavilasadviśvamayasya svarūpakiraṇasya || 1/10 ||

By means of the Primordial Condition of methodless union (anupāya-yoga-yuktyā…

prathamatayā) (, Awareness of) the all-pervading (vyāpakam) (and) immanent --i.e.
omnipresent-- (viśva-gatam) Subject (an-idam) -that is (yat) one’s own (nijam) Nature- (takes
place) (rūpam) (merely) through the Transmission (sam-pra-dāyena) displayed by the Mouth
or Speech of the Guru (guru-mukha-dṛṣṭena). || 1/9 ||

(It is That) which (yat) is always (sarva-dā) preserved (a-luptam) in the State of Unlimited
Perception --i.e. It does not negate perception of the world-- (sarva-anubhava-daśāyām),
(but the world here) appears differently through the Svabhāva or Innate Nature (sva-bhāva-
vilasat…bhavet…pṛthak) of those (tasya) Rays of one’s own Essential Nature (sva-rūpa-
kiraṇasya) (which) constitute the universe (viśva-mayasya). || 1/10 ||

𑆱𑆾𑇁𑆪𑆁 𑆥𑆶𑆫𑆳𑆟𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆂 𑆑𑇀𑆫𑆩𑆂 𑆑𑇀𑆫𑆩𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇅

𑆩𑆲𑆳𑆫𑇀𑆡𑆱𑇀𑆪 𑆥𑆫𑆳𑆤𑆴𑆰𑇀𑆜𑆳 𑆓𑆬𑆴𑆠𑆱𑇀𑆮𑆥𑆫𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑇆𑇑/𑇑𑇑𑇆

So'yaṃ purāṇādhiṣṭhānaḥ kramaḥ kramavivarjitaḥ |

Mahārthasya parāniṣṭhā galitasvaparasthiteḥ || 1/11 ||

This (ayam) is (saḥ) the non-sequential (krama-vivarjitaḥ) process (kramaḥ) of the Primordial
Abode (purāṇa-adhiṣṭhānaḥ), (which) is the Highest State (parā-niṣṭhā) of the Mahārtha
(maha-arthasya), because (It) rests in the destroyed (condition) of ‘one’s own’ and ‘others’ --
i.e. because the difference between the Self and ‘others’ becomes vanished--. (galita-sva-
para-sthiteḥ). || 1/11 ||

𑆥𑆶𑆫𑆳𑆟𑆱𑇀𑆪𑆳𑆢𑆴𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆪𑆢𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆩𑆳𑆠𑇀𑆩𑆤𑆂 𑇅
𑆓𑆵𑆠𑆁 𑆥𑆶𑆫𑆳𑆟𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆨𑆳𑆰𑆪𑆳 𑆠𑆶 𑆠𑆢𑆶𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇑/𑇑𑇒𑇆

Purāṇasyādisiddhasya yadadhiṣṭhānamātmanaḥ |
Gītaṃ purāṇādhiṣṭhānaṃ bhāṣayā tu taduttamam || 1/12 ||

(That) Abode (adhiṣṭhānam) of the Eternal --i.e. Subjective, lit. ‘proved at the first place’--
(ādi-siddhasya) (and) Primordial (purāṇasya) Self (ātmanaḥ) which (yat) is commonly
(bhāṣayā) praised (gītam) as ‘Primordial Abode’ (purāṇa-ādhiṣṭhānam)’ is truly (tu) the (tat)
Highest (State) --i.e. not any kind of ‘abode’-- (uttamam). || 1/12 ||

𑆪𑆶𑆑𑇀𑆠𑆴𑆖𑆫𑇀𑆪𑆳𑆢𑆴𑆮𑆴𑆑𑇀𑆰𑆼𑆥𑆮𑆳𑆱𑆤𑆳𑆑𑇀𑆰𑆾𑆨𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇅
𑆃𑆤𑆶𑆥𑆳𑆪𑆑𑇀𑆫𑆩𑆂 𑆱𑆾𑇁𑆪𑆁 𑆪𑆱𑇀𑆪 𑆫𑆷𑆞𑆱𑇀𑆪 𑆪𑆾𑆓𑆴𑆫𑆳𑆛𑇀 𑇆𑇑/𑇑𑇓𑇆

Yukticaryādivikṣepavāsanākṣobhavarjitaḥ |
Anupāyakramaḥ so'yaṃ yasya rūḍhasya yogirāṭ || 1/13 ||

This (ayam) is (saḥ) the methodless process (called) Anupāya (anupāya-kramaḥ) (which) is
free of the confusion of the impressions of the flow of reasoning, practice, etc. (yukti-caryā-
ādi-vikṣepa-vāsanā-kṣobha-varjitaḥ). In whom (yasya) (this) is risen (rūḍhasya) is a king
among the Yogī-s (yogirāṭ). || 1/13 ||

𑆱𑆫𑇀𑆮𑆳𑆮𑆫𑆟𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆾 𑆲𑆳𑆤𑆳𑆢𑆳𑆤𑆥𑆢𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑇅
𑆱𑇀𑆡𑆴𑆠𑆪𑆼 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆳𑆤𑇀𑆪𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆥𑆼𑆑𑇀𑆰𑆠𑆼 𑇆𑇑/𑇑𑇔𑇆

Sarvāvaraṇanirmukto hānādānapadojjhitaḥ |
Sthitaye svasvarūpasya nānyatkiñcidapekṣate || 1/14 ||

(He is) freed from all the coverings (sarva-āvaraṇa-nirmuktaḥ) beyond the states of
abandoning or grabbing (things) (hāna-ādāna-pada-ujjhitaḥ). For establishment (sthitaye) in
his own True Nature (sva-sva-rūpasya), nothing else (na-anyat…kiñcid) is required (for him)
(apekṣate). || 1/14 ||

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆢𑆴𑆱𑆁𑆮𑆴𑆢𑆾𑆔𑆱𑆩𑆳𑆯𑇀𑆫𑆪𑆳 𑇅
𑆪𑆳 𑆖𑆴𑆠𑆴𑆱𑇀𑆠𑆤𑇀𑆩𑆪𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆠𑇀𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆖𑆩𑆠𑇀𑆑𑆸𑆠𑆴𑆂 𑇆𑇑/𑇑𑇕𑇆

Nirvikalpavikalpādisaṃvidoghasamāśrayā |
Yā citistanmayasparśātparānandacamatkṛtiḥ || 1/15 ||

The dwelling place of the stream of thoughtless, thoughtful, etc. perceptions (nir-vikalpa-
vikalpa-ādi-saṃvit-ogha-samāśrayā) is (yā) Citi or the Power of Consciousness (citiḥ) (, and)
by getting Touched by Her (tat-maya-sparśāt), the astonishment of Supreme Bliss (rises)
(para-ānanda-camat-kṛtiḥ). || 1/15 ||

𑆱𑆳 𑆨𑆷𑆠𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆼𑆯𑆵 𑆓𑆶𑆫𑆶𑆢𑆸𑆑𑇀𑆥𑆳𑆠𑆱𑆳𑆲𑆱𑆳𑆠𑇀 𑇅
𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆳𑆢𑆿 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆮𑆴𑆯𑆶𑆢𑇀𑆣𑆴𑆱𑇀𑆠𑆱𑇀𑆪 𑆘𑆳𑆪𑆠𑆼 𑇆𑇑/𑇑𑇖𑇆

Sā bhūtavyomavāmeśī gurudṛkpātasāhasāt |
Pīṭhakramādau sarvatra viśuddhistasya jāyate || 1/16 ||

She (sā) is Vāmeśī, the Mistress (Who) emits the Sky of elements (bhūta-vyoma-vāmeśī) (,
and Who rises) because of the forceful penetration of the Guru’s Glance --i.e. Grace-- (guru-
dṛk-pāta-sāhasāt). Its --i.e. of the Guru’s Glance-- (tasya) perfect knowledge --i.e.
awareness-- (vi-śuddhiḥ) reigns (jāyate) everywhere (sarvatra) in the process (which) begins
with (the worship of) the Pīṭha (pīṭha-krama-ādau). || 1/16 ||

𑆃𑆤𑆥𑆲𑇀𑆤𑆮𑆤𑆵𑆪𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆪𑆡𑆾𑆢𑆪𑆂 𑇅

𑆱𑇀𑆡𑆴𑆠𑆴𑆤𑆳𑆯𑆿 𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆪 𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆖 𑆮𑆴𑆬𑆼𑆥𑆤𑆩𑇀 𑇆𑇑/𑇑𑇗𑇆

Anapahnavanīyasya viśvasyāsya yathodayaḥ |

Sthitināśau svabhāvasya svarūpe ca vilepanam || 1/17 ||

Just as (yathā) the manifestation (udayaḥ) of this (asya) undeniable (anapahnavanīnasya)

universe (viśvasya) is (the manifestation of) one’s own Essential Nature (sva-bhāvasya), the
maintenance and dissolution (of it) (sthiti-nāśau) (are) also (ca) (take place) in one’s own
Essential Nature (sva-rūpe) as an act of smearing (one’s body) --i.e. the universe is the body
of Consciousness (vilepanam). || 1/17 ||

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳 𑆖𑆳𑆥𑆴 𑆪𑆡𑆳𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆠𑆴 𑆘𑆳𑆪𑆠𑆼 𑇅

𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆖𑆤𑇀𑆢𑇀𑆫𑆴𑆑𑆳𑆖𑇀𑆗𑆳𑆤𑇀𑆠𑆖𑆼𑆠𑆱𑆂 𑇆𑇑/𑇑𑇘𑇆

𑆃𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆮𑆴𑆰𑆪𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇅

𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆢𑇀𑆪𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 * * * * 𑆑𑆴𑆬𑆾𑆖𑇀𑆪𑆠𑆼 𑇆𑇑/𑇑𑇙𑇆
Nirāvaraṇatā cāpi yathāsminsati jāyate |
Parānandacamatkāracandrikācchāntacetasaḥ || 1/18 ||

Atra sarvatra viṣaye nirvikalpaḥ pravartate |

Guruprasādādyajjñānaṃ * * * * kilocyate || 1/19 ||

Moreover (ca…api), when (yathā) the Unveiled State (nir-āvaraṇa-tā) rises (jāyate) in this
(asmin) Existence (sati) due to the Illumination of the astonishing Supreme Bliss (para-
ānanda-camat-kāra-candrikāt) of an appeased mind (śānta-cetasaḥ), then (atra) in the
domain (of objectivity) (viṣaye), thoughtlessness (nirvikalpaḥ) always (sarvatra) prevails
(pravartate). (That) Knowledge (jñānam) which (yat) is really (kila) called (ucyate) **** (is
risen) from the Grace of the Guru (guru-prasādāt). || 1/18-19 ||

𑆩𑆲𑆳𑆠𑆴𑆮𑇀𑆫𑆠𑆩𑆼 * * * * 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆱𑇀𑆡𑆴𑆠𑆼 𑇅
𑆑𑆡𑆤𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆳𑆠𑆵𑆠𑆳 𑆮𑆴𑆯𑆶𑆢𑇀𑆣𑆴𑆱𑇀𑆠𑆠𑇀𑆫 𑆑𑆳𑆯𑆠𑆼 𑇆𑇑/𑇒𑇐𑇆

Mahātivratame * * * * svānubhavasthite |
Kathanādikramātītā viśuddhistatra kāśate || 1/20 ||

There (tatra), in the Most Supreme (Descent of Power) (mahā-tivra-tame) (, which) abides in
one’s own experience (sva-anubhava-sthite) beyond the processes of oral instructions, etc.
(kathana-ādi-krama-atītā), the Perfection (of Awareness) (vi-śuddhiḥ) shines (kāśate). ||
1/20 ||

𑆩𑆲𑆳𑆠𑆵𑆮𑇀𑆫𑆠𑆫𑆼 𑆖𑆳𑆱𑇀𑆩𑆴𑆤𑇀𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆼 𑆓𑆶𑆫𑆶𑆯𑆳𑆱𑆤𑆳𑆠𑇀 𑇅

𑆢𑆸𑆰𑇀𑆛𑆳𑆢𑆸𑆰𑇀𑆛𑆳𑆢𑆴𑆱𑆕𑇀𑆑𑆼𑆠𑆑𑆡𑆳𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇑/𑇒𑇑𑇆

Mahātīvratare cāsminpravṛtte guruśāsanāt |

Dṛṣṭādṛṣṭādisaṅketakathāmātrātprakāśate || 1/21 ||

Although (ca), in this (asmin) (flow which is) engaged (pravṛtte) in the more Supreme
(Descent of Power) (mahā-tīvra-tame), (Perfection of Awareness) shines (prakāśate) due to
the Instructions of the Guru (guru-śāsanāt) (which) is merely the Kathā (which) shortly
explains the visible (and) invisible, etc. (natures of Reality) (dṛṣṭa-adṛṣṭa-ādi-saṅketa-kathā-
mātrāt). || 1/21 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑇀𑆠𑆼 𑆩𑆲𑆳𑆠𑆵𑆮𑇀𑆫𑆼 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆢𑆯𑆳𑆱𑆶 𑆪𑆳𑆂 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆮𑆴𑆰𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆾𑆢𑆪𑆳𑆂 𑇆𑇑/𑇒𑇒𑇆

𑆱𑆁𑆮𑆴𑆢𑇀𑆢𑆼𑆮𑇀𑆪𑆾 𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑆱𑆁𑆔𑆛𑇀𑆛𑆠𑇀𑆫𑆾𑆛𑆴𑆠𑆳𑆫𑇀𑆓𑆬𑆳𑆂 𑇅
𑆠𑆳𑆱𑆳𑆁 𑆥𑆷𑆘𑆤𑆮𑆴𑆖𑇀𑆗𑆴𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇑/𑇒𑇓𑇆

Prakāśante mahātīvre vyavahāradaśāsu yāḥ |

Pratyekaviṣayāvṛttyā bahirantarmukhodayāḥ || 1/22 ||

Saṃviddevyo mahāvyomasaṃghaṭṭatroṭitārgalāḥ |
Tāsāṃ pūjanavicchittyā svarūpaṃ samprakāśate || 1/23 ||
In the supreme (Descent of Power,) (mahātīvre) one’s Essential Nature (sva-rūpam) shines
(sam-prakāśate) through no-frills worship --lit. a worship which is careless regarding dress
and decoration which means a contemplative, intellectual worship-- (pūjana-vicchittyā) of
(tāsām) the Goddesses of perception --i.e. Consciousness-- (samvit-devyaḥ) Who (yāḥ)
shine (prakāśante) in the conditions of ordinary experience (vyavahāra-daśāsu) (and)
manifest as inner and outer states (bahir-antar-mukha-udayāḥ) through the appearance of
each and every object (of cognition) (prati-eka-viṣayā-vṛttyā), (and finally become the
Powers of the senses as) broken impediments --i.e. free from limitations-- by merging into
the Great Void (mahā-vyoma-saṃghaṭṭa-troṭita-ārgalāḥ). || 1/22-23 ||

Śāmbhavopāyaḥ
𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆳𑆱𑆤𑆳𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆫𑆷𑆞𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆮𑆴𑆢𑆂 𑇅
𑆥𑇀𑆫𑆡𑆠𑆼 𑆑𑆱𑇀𑆪𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑆥𑆼𑆑𑇀𑆰𑆴𑆠𑆱𑆳𑆣𑆤𑆩𑇀 𑇆𑇑/𑇒𑇔𑇆

Vikalpavāsanāśūnyaprarūḍhasvātmasaṃvidaḥ |
Prathate kasyacijjñānamanapekṣitasādhanam || 1/24 ||

For some (kasyacit), Knowledge (of the Self) (jñānam) is spreading (prathate) through the
Perception of one’s own Self (everywhere, which perception is) filled with the absence of the
impressions of thoughts (vikalpa-vāsanā-śūnya-prarūḍha-sva-ātmā-saṃvidaḥ), (and) is not
dependent on any means --i.e. without conjuring the deity by any means, such a Yogin
keeps thoughtlessness naturally-- (an-apekṣita-sādhanam). || 1/24 ||

--Śāmbhavopāya is the sphere of ‘tama’ or the ‘most’ Supreme Grace--

Śāktopāyaḥ
𑆇𑆢𑇀𑆫𑆴𑆑𑇀𑆠𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆁𑆯𑆁 𑆩𑆤𑇀𑆢𑆩𑆤𑇀𑆢𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆂 𑇅
𑆥𑇀𑆫𑆡𑆠𑆼 𑆑𑆱𑇀𑆪𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑆕𑇀𑆑𑆼𑆠𑆳𑆢𑆴𑆑𑆡𑆳𑆯𑇀𑆫𑆪𑆳𑆠𑇀 𑇆𑇑/𑇒𑇕𑇆

Udriktanirvikalpāṃśaṃ mandamandavikalpataḥ |
Prathate kasyacijjñānaṃ saṅketādikathāśrayāt || 1/25 ||

In others (kasyacit), the portion of thoughtlessness is prominent (udrikta-nirvikalpa-aṃśam)

(, but) the Knowledge (of the Self) (jñānam) is spreading (prathate) through increasingly slow
thoughts --i.e. by means of slowing down one’s mental activity in a gradual manner--
(manda-manda-vikalpataḥ) (, and this spreading or development of thoughtlessness by
means of decreasing the thinking process) rests on oral instructions in the form of short
explanations of yogic conditions or secrets --i.e. for such a Yogin, the seed of
thoughtlessness is there, but it has to be watered by Oral Instructions to grow-- (saṅketa-ādi-
kathā-āśrayāt). || 1/25 ||

-- Śāktopāya is the sphere of ‘tara’ or the ‘more’ Supreme Grace--

Āṇavopāyaḥ
𑆥𑆷𑆘𑆤𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆳𑆥𑆼𑆑𑇀𑆰𑆁 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆼 * * 𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀 𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆳𑆩𑆤𑆤𑇀𑆠𑆫𑇀𑆪𑆳𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇑/𑇒𑇖𑇆

Pūjanādikramāpekṣaṃ saṃsthite * * kasyacit |

Vikalpasāmanantaryānnirvikalpaḥ pravartate || 1/26 ||

For the rest (kasyacit), (Knowledge of) thoughtlessness (nirvikalpaḥ) is dependent on the
processes of worship, etc. (pūjana-ādi-krama-apekṣaṃ…saṃsthite **) (, and) rises
(pravartate) after thoughtful (awareness) (vikalpa-sāmanantaryāt). || 1/26 ||

--Āṇavopāya is the sphere of Supreme Grace--

𑆃𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆱𑇀𑆪 𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆃𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆨𑆼𑆢𑆼𑆤 𑆠𑆠𑆾𑇁𑆪𑆩𑆶𑆢𑆴𑆠𑆂 𑆑𑇀𑆫𑆩𑆂 𑇆𑇑/𑇒𑇗𑇆

Apravṛttasya viśvasya śaktipātasya yā sthitiḥ |

Atimātrādibhedena tato'yamuditaḥ kramaḥ || 1/27 ||

By (that type of the) Descent of Power (śakti-pātasya) (which) has not yet commenced (in
any of the three) (apravṛttasya), (there is) ‘maintenance’ (of the world which is the Self, but
this truth is still hidden) (sthitiḥ), which (yā), by means of the perspective of the diversity of
the immeasurable, etc. (phases of Śaktipāta) (ati-mātrā-ādi-bhedena), is then (tataḥ) the
rising (uditaḥ) of this (ayam) process (kramaḥ). || 1/27 ||

𑆥𑆫𑆣𑆳𑆫𑆳𑆱𑆩𑆳𑆫𑆷𑆞𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆑𑆂 𑇅
𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆑𑇀𑆫𑆩𑆾 𑆪𑆾𑇁𑆪𑆁 𑆩𑆲𑆳𑆠𑆵𑆮𑇀𑆫𑆠𑆩𑆳𑆢𑆴𑆑𑆂 𑇆𑇑/𑇒𑇘𑇆

Paradhārāsamārūḍhamāheśvaryapradarśakaḥ |
Śaktipātakramo yo'yaṃ mahātīvratamādikaḥ || 1/28 ||

The Process of Grace Bestowal (in the form of the succession of its phases) (śakti-pāta-
kramaḥ), which (yaḥ) is this (ayam) ‘most’ supreme, etc. (mentioned before) (mahā-tīvra-
tama-ādikaḥ), reveals the Great Lord, (as it) rides the Supreme Flow --i.e. the Grace
Bestowing Process comes from the Great Lord and leads to Him-- (para-dhārā-sam-ārūḍha-
māheśvarya-pra-darśakaḥ). || 1/28 ||

𑆤𑆳𑆤𑇀𑆪𑆠𑇀𑆫 𑆱 𑆠𑆡𑆾𑆢𑇀𑆢𑆴𑆰𑇀𑆛 𑆅𑆠𑇀𑆪𑆠𑆾 𑆓𑆶𑆫𑆶𑆓𑆿𑆫𑆮𑆳𑆠𑇀 𑇅

𑆩𑆲𑆳𑆤𑆪𑆑𑇀𑆫𑆩𑆼 𑆥𑆷𑆫𑇀𑆮𑆁 𑆩𑆲𑆳𑆯𑆧𑇀𑆢𑆾𑇁𑆫𑇀𑆡𑆪𑆶𑆑𑇀𑆠𑆴𑆨𑆳𑆑𑇀 𑇆𑇑/𑇒𑇙𑇆

Nānyatra sa tathoddiṣṭa ityato gurugauravāt |

Mahānayakrame pūrvaṃ mahāśabdo'rthayuktibhāk || 1/29 ||

Hence (ataḥ), the (saḥ) Great Meaning or Secret (mahā-śabdaḥ), (which) rises from the
Weight of the (Speech of the) Guru (guru-gauravāt), consequently (tathā), is not (na)
mentioned (uddiṣṭaḥ…iti) anywhere else (anyatra) before (pūrvam), (because It is) is
devoted to success (artha-yukti-bhāk) in the Process of the Mahānaya or the Great Way.
(mahā-ānaya-krame). || 1/29 ||

𑆑𑆶𑆬𑆑𑆿𑆬𑆳𑆢𑆴𑆑𑆳𑆩𑇀𑆤𑆳𑆪𑆯𑆳𑆑𑇀𑆠𑆠𑇀𑆫𑆴𑆑𑆩𑆠𑆳𑆢𑆴𑆰𑆶 𑇅
𑆱𑆫𑆲𑆱𑇀𑆪𑆥𑇀𑆫𑆥𑇀𑆫𑆚𑇀𑆖𑆼𑆰𑆶 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆡𑆴𑆠𑆴𑆲𑆼𑆠𑆶𑆰𑆶 𑇆𑇑/𑇓𑇐𑇆

𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑇀𑆠𑆠𑆤𑇀𑆠𑇀𑆫𑆨𑆼𑆢𑆼𑆰𑆶 𑆤𑆳𑆤𑇀𑆪𑆾𑆥𑆳𑆪𑆳𑆠𑇀𑆩𑆑𑆼𑆰𑆶 𑆖 𑇅
𑆱𑇀𑆡𑆴𑆠𑆼𑆰𑇀𑆮𑆥𑆴 𑆖 𑆱𑆾𑆬𑇀𑆬𑆼𑆒𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆾 𑆲𑆴 𑆩𑆲𑆳𑆤𑆪𑆂 𑇆𑇑/𑇓𑇑𑇆

Kulakaulādikāmnāyaśāktatrikamatādiṣu |
Sarahasyapraprañceṣu svarūpasthitihetuṣu || 1/30 ||

Siddhāntatantrabhedeṣu nānyopāyātmakeṣu ca |
Sthiteṣvapi ca sollekho vyāpako hi mahānayaḥ || 1/31 ||

In the Sacred Traditions beginning with the Kula, Kaula, (and in the) Śākta, Trika and the
Mata (kula-kaula-ādika-āmnāya-śākta-trika-matādiṣu) (that are) the expansions of the secret
doctrine (sa-rahasya-pra-prañceṣu) (and) the Sources of the Establishment in one’s own
Essential Nature (sva-rūpa-sthiti-hetuṣu), and even (ca…ca…api) in (those who) are
devoted to (sthiteṣu) the duality of the Tantra-s of the Siddhānta (siddha-anta-tantra-
bhedeṣu) (which are) not based on any other means (na-anya-upāya-ātmakeṣu), She (sā) is
really (hi) the pervasive or penetrating (vyāpakaḥ) intuitive description or appearance
(ullekhaḥ) (which) is the ‘Mahānaya’ --lit. ‘The Great Way‘-- (mahā-ānayaḥ). || 1/30-31 ||

𑆥𑆿𑆫𑇀𑆮𑆳𑆥𑆫𑇀𑆪𑆥𑆫𑆴𑆑𑇀𑆰𑆵𑆟𑆳 𑆪𑆼 𑆩𑆲𑆳𑆫𑇀𑆡𑆳𑆫𑇀𑆡𑆴𑆤𑆂 𑆑𑆴𑆬 𑇅

𑆃𑆱𑇀𑆠𑆴 𑆤𑆳𑆤𑇀𑆪𑆳 𑆓𑆠𑆴𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆓𑇀𑆫𑆳𑆱𑆱𑆳𑆲𑆱𑆳𑆠𑇀 𑇆𑇑/𑇓𑇒𑇆

Paurvāparyaparikṣīṇā ye mahārthārthinaḥ kila |

Asti nānyā gatisteṣāṃ vikalpagrāsasāhasāt || 1/32 ||

Only those (kila) who (ye) are exhausted by the (illusion of) past and future (paurva-aparya-
parikṣīṇāḥ) are longing for the Mahārtha or the Great Meaning --i.e the Goal of the Great
Way-- (mahā-artha-arthinaḥ), (as) there is (asti) no (na) process (gatiḥ) for them (teṣām)
apart (anyā) from the forceful consuming of vikalpa-s or thoughts (vikalpa-grāsa-sāhasāt). ||
1/32 ||

𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾𑇁𑆤𑆥𑆼𑆑𑇀𑆰𑆾𑇁𑆠𑇀𑆫 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾𑇁𑆥𑆼𑆑𑇀𑆰𑆠𑆼 𑆥𑆶𑆤𑆂 𑇅

𑆱𑆕𑇀𑆑𑆼𑆠𑆳𑆢𑆴𑆑𑆡𑆳𑆩𑆳𑆠𑇀𑆫𑆁 𑆠𑆡𑆳 𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆥𑆷𑆘𑆤𑆩𑇀 𑇆𑇑/𑇓𑇓𑇆

Suprabuddho'napekṣo'tra prabuddho'pekṣate punaḥ |

Saṅketādikathāmātraṃ tathā cakraprapūjanam || 1/33 ||

(In that condition) in which (atra) the suprabuddha-s or the perfectly awakened ones (su-pra-
buddhaḥ) are free or indifferent (an-apekṣaḥ), the prabuddha-s or the partially awakened
ones (pra-buddhaḥ) are (still) waiting or searching (for entrance into the Self) (apekṣate)
again and again (punaḥ). Therefore (tathā) (, for them, there is necessity of) the worship of
the Cakra-s or Wheels at first --i.e. of the Pīṭhacakram, Prakāśacakram, etc.-- (cakra-pra-
pūjanam), merely by the Kathā-s or short explanations, etc. (as it has been mentioned
before, to achieve uninterrupted absorption without absorption that is the condition of the
suprabuddha-s) (saṅketa-ādi-kathā-mātram). || 1/33 ||

𑆢𑆸𑆰𑇀𑆛𑆤𑆰𑇀𑆛𑆳𑆢𑆴𑆱𑆕𑇀𑆑𑆼𑆠𑆑𑆡𑆳𑆩𑆳𑆠𑇀𑆫𑆱𑇀𑆪 𑆩𑆫𑇀𑆩 𑆪𑆠𑇀 𑇅

𑆠𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆴𑆠𑆩𑆤𑇀𑆪𑆠𑇀𑆫 𑆪𑆢𑆠𑆂 𑆱𑆳𑆩𑇀𑆥𑇀𑆫𑆠𑆁 𑆩𑆤𑆳𑆑𑇀 𑇆𑇑/𑇓𑇔𑇆

Dṛṣṭanaṣṭādisaṅketakathāmātrasya marma yat |

Tatprapañcitamanyatra yadataḥ sāmprataṃ manāk || 1/34 ||

Only the hidden meaning or the secret of the instructions (which) start with ‘dṛṣṭanaṣṭa’ or
‘seen and disappeared’ (dṛṣṭanaṣṭa-ādi-saṅketa-kathā-mātrasya…marma) is that (tat) which
(yat) is mistaken or represented in a false light (pra-pañcitam) everywhere else (anyatra);
therefore (ataḥ), (it is that) which (yat) (will be) briefly explained (manāk) now (sāmpratam). ||
1/34 ||

𑆍𑆠𑆠𑇀𑆥𑆷𑆘𑆤𑆩𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆩𑆪𑆁 𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆾𑆥𑆑𑇀𑆫𑆩𑆂
𑆖𑆑𑇀𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆨𑆳𑆓𑆪𑆶𑆑𑇀𑆠𑆴𑆔𑆛𑆤𑆳𑆱𑆠𑇀𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆾𑆘𑇀𑆘𑇀𑆮𑆬𑆂 𑇅

𑆩𑆳 𑆓𑆳𑆬𑇀𑆬𑆶𑆥𑇀𑆠𑆩𑆴𑆲𑆼𑆢𑆸𑆯𑆁 𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆁 𑆑𑆳𑆬𑆑𑇀𑆫𑆩𑆳𑆢𑆴𑆠𑇀𑆪𑆠𑆂

𑆱𑆩𑇀𑆪𑆑𑇀 * * * * * * * 𑆤𑆮𑆯𑆳𑆢𑆱𑇀𑆩𑆳𑆨𑆴𑆫𑆶𑆤𑇀𑆩𑆵𑆬𑇀𑆪𑆠𑆼 𑇆𑇑/𑇓𑇕𑇆

Etatpūjanamakramakramamayaṃ pīṭhakramopakramaḥ
Cakrollāsavibhāgayuktighaṭanāsatsampradāyojjvalaḥ |

Mā gālluptamihedṛśaṃ gurumukhaṃ kālakramādityataḥ

Samyak * * * * * * * navaśādasmābhirunmīlyate || 1/35 ||

This (etat) Worship (pūjanam) is both sequential and non-sequential --i.e. it consists of the
Process of the Processless-- (akrama-krama-mayam) (and It) is the act of approaching the
process of the Pīṭha --i.e. of the Seat of the Power of Self-awareness-- (pīṭha-krama-upa-
kramaḥ) (which) is the blazing up of that True Oral Transmission (which is) occupied with the
explanation of the divisions of the Manifestation of the Wheels (of Consciousness) (cakra-
ullāsa-vibhāga-yukti-ghaṭanā-sat-sam-pra-dāya-ujjvalaḥ). Let there be no (mā)
disappearance (gāt-luptam) of such (īdṛśam) a Speech of the Guru (guru-mukham) due to
the process of Time (kāla-krama-ādityataḥ). (Let it) completely (samyak) shine (un-mīlyate)
here (iha) by us (asmābhiḥ), by authority… (…navaśāt)… || 1/35 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆱𑆫𑇀𑆮𑆮𑆽𑆬𑆑𑇀𑆰𑆟𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆤𑆾 𑆤𑆳𑆩

𑆥𑇀𑆫𑆡𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakāśe sarvavailakṣaṇyapratipādano nāma prathamollāsaḥ ||

Here ends (iti) the First Outpouring (prathama-ullāsaḥ) with the name of (nāma)
‘Sarvavailakṣaṇyapratipādanaḥ’ or ‘Establishing all the different qualities’ --i.e. in opposition
to what others state-- (sarva-vailakṣaṇya-prati-pādanaḥ) in venerable Mahānayaprakāśa
(śrī-mahā-ānaya-prakāśe). ||

Second Outpouring: Pīṭhasvarūpanirūpaṇam

Defining the Essential Nature of the Pīṭha or the Seat of Power

𑆥𑆫𑆩𑆫𑆲𑆱𑇀𑆪𑆳 * * * 𑆓𑆶𑆫𑆶𑆮𑆫𑆩𑆶𑆒𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆱𑆢𑇀𑆧𑆵𑆘𑆩𑇀 𑇅
𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆤𑆠𑇀𑆮𑆳 𑆱𑆤𑇀𑆠𑆤𑇀𑆪𑆠𑆼 𑆥𑇀𑆫𑆡𑆩𑆩𑇀 𑇆𑇒/𑇑𑇆

Paramarahasyā * * * guruvaramukhasampradāyasadbījam |
Pīṭhakramasvarūpaṃ natvā santanyate prathamam || 2/1 ||

After submitting oneself (natvā) to the Real Seed or Essence of the Oral Transmission of the
Most Eminent Speech of the Guru (guru-vara-mukha-sampradāya-sat-bījam) (that is the
Relevance) of the Supreme Secret (parama-rahasyā***), the Real Nature of the Process of
the Pīṭha (pīṭha-krama-sva-rūpam) expands (santanyate) at first --i.e. by worshipping the
instructions of the Guru, one understands the secret of ‘how to seek one’s own Self in
oneself and not elsewhere’-- (prathamam). || 2/1 ||

𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆁 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆨𑆷𑆠𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆘𑆓𑆠𑇀 𑇅

𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆑𑆡𑇀𑆪𑆠𑆼 𑆲𑆸𑆢𑆪𑆕𑇀𑆓𑆩𑆩𑇀 𑇆𑇒/𑇒𑇆

Yathāsthitaṃ samāśritya bhūtabhāvātmakaṃ jagat |

Pīṭhakramasya saṃsthānaṃ kathyate hṛdayaṅgamam || 2/2 ||

After resorting to --i.e. not rejecting-- (sam-āśritya) the world (jagat) (which) consists of the
existence of all the subjects and objects (bhūta-bhāva-ātmakam) as it is (yathā-sthitam), (the
act of) standing (saṃsthānam) in the Process of the Pīṭha (pīṭha-kramasya) is said to be
(kathyate) ‘Roaming in the Heart or Pleasing the Heart’ (hṛdayaṅgamam). || 2/2 ||

𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆪𑆂 𑆱𑇀𑆦𑆳𑆫𑆂 𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆪𑆳𑆓𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆼𑆟 𑆠𑆘𑇀𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆫𑇀𑆓𑆶𑆫𑆶𑆟𑆾𑆖𑇀𑆪𑆠𑆼 𑇆𑇒/𑇓𑇆

Devīcakrasya yaḥ sphāraḥ pīṭhakramatayā sthitaḥ |

Yāgādikramarūpeṇa tajjñaptirguruṇocyate || 2/3 ||

The Vibration (sphāraḥ) of the Wheel of the Goddess (devī-cakrasya), which (yaḥ) becomes
firm (sthitaḥ) by the Process of the Pīṭha (pīṭha-kramatayā), is called (ucyate)
‘Understanding That’ --i.e. the Pīṭha-- (tat-jñaptiḥ) in the form of the process of Yāga or
Sacrifice, etc. (yāga-ādi-krama-rūpeṇa) (, which are awakened) by the Guru (guruṇā). || 2/3
||

𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆼𑆤 𑆱𑇀𑆡𑆴𑆠𑆾 𑆬𑆾𑆑𑆼 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆂 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇅

𑆃𑆠𑆂 𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆱𑇀𑆠𑆤𑇀𑆩𑆶𑆒𑆼𑆤𑆽𑆮 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇒/𑇔𑇆

Prādhānyena sthito loke vyavahāraḥ kriyātmakaḥ |

Ataḥ pīṭhakramajñaptistanmukhenaiva kathyate || 2/4 ||

Common perception (vyavahāraḥ) rests (sthitaḥ) in the world (loke) (and) mostly
(prādhānyena) consists of the nature of actions (kriyā-ātmakaḥ); hence (ataḥ),
understanding the Process of the Pīṭha (pīṭha-krama-jñaptiḥ) is truly (eva) said to (kathyate)
commences with that (tat-mukhena). || 2/4 ||

𑆃𑆤𑆼𑆤𑆽𑆮𑆳𑆯𑆪𑆼𑆤𑆳𑆢𑆿 𑆖𑆫𑆶𑆥𑇀𑆫𑆳𑆯𑆤𑆥𑆷𑆫𑇀𑆮𑆑𑆂 𑇅
𑆓𑆶𑆫𑆶𑆟𑆳 𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆱𑇀𑆪 𑆨𑆳𑆘𑆤𑆁 𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆥𑆯𑆶𑆂 𑇆𑇒/𑇕𑇆

Anenaivāśayenādau caruprāśanapūrvakaḥ |
Guruṇā sampradāyasya bhājanaṃ kriyate paśuḥ || 2/5 ||
Only (eva) with this (anena) intention (āśayena) in the beginning (ādau), the Guru (guruṇā)
transforms (kriyate) the individual being (paśuḥ) into a receptacle (bhājanam) of Oral
Transmission (sampradāyasya) after (he/she) consumed the Caru or the ‘Sacramental
Substance’ --i.e. the Truth about one’s real identity-- (caru-prāśana-pūrvakaḥ). || 2/5 ||

𑆥𑆵𑆜𑆯𑇀𑆩𑆯𑆳𑆤𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆼𑆯𑆩𑆼𑆬𑆪𑆳𑆓𑆳𑆠𑇀𑆩𑆑𑆾 𑆲𑆴 𑆪𑆂 𑇅
𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆾𑇁𑆠𑇀𑆫 𑆥𑆵𑆜𑆼𑆨𑇀𑆪𑆾 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆢𑆪𑆂 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇒/𑇖𑇆

Pīṭhaśmaśānakṣetreśamelayāgātmako hi yaḥ |
Pīṭhakramo'tra pīṭhebhyo vyomeśvaryādayaḥ kramāt || 2/6 ||

The Process of the Pīṭha (pīṭha-kramaḥ) (is that) which (yaḥ) consists of the Pītha, Its
Cremation Ground, Encounter with the Lord of the Field and Sacrifice (pīṭha-śmaśāna-
kṣetra-īśa-mela-yāga-ātmakaḥ…hi), (and It) is (nothing but) wherein (atra) from the Seats
(pīṭhebhyaḥ), Vyomeśvarī and the other (Goddesses) --i.e. the Devīcakram-- gradually (rise)
(vyoma-īśvarī-ādayaḥ…kramāt). || 2/6 ||

𑆪𑆂 𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆳𑆟𑆣𑆵𑆧𑆶𑆢𑇀𑆣𑆴𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆖𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇅
𑆑𑆳𑆪𑆾 𑆪𑆯𑇀𑆖 𑆘𑆝𑆠𑇀𑆮𑆼𑆤 𑆧𑆳𑆲𑇀𑆪𑆼𑆤 𑆮𑆴𑆰𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇒/𑇗𑇆

Yaḥ śūnyaprāṇadhībuddhikarmendriyacayātmakaḥ |
Kāyo yaśca jaḍatvena bāhyena viṣayātmanā || 2/7 ||

(That) which (yaḥ) is composed of the collection of the organs of action and knowledge,
intellect, vital energy (and the) void (śūnya-prāṇa-dhī-buddhi-karma-indriya-caya-ātmakaḥ),
and (ca) which (yaḥ) (becomes) a habitation or body (to dwell in) (kāyaḥ) due to the lack of
awareness --lit. by lifelessness-- (jaḍatvena) of extroversion (bāhyena), (is) the nature of
objectivity (viṣaya-ātmanā). || 2/7 ||

𑆮𑇀𑆪𑆾𑆩𑇀𑆤 𑆄𑆫𑆨𑇀𑆪 𑆥𑆸𑆡𑆴𑆮𑆵𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆼𑆤 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆃𑆤𑆤𑇀𑆠𑆳𑆤𑆶𑆨𑆮𑆳𑆣𑆳𑆫𑆱𑆴𑆢𑇀𑆣𑆪𑆾𑆓𑆴𑆤𑆴𑆰𑆼𑆮𑆴𑆠𑆂 𑇆𑇒/𑇘𑇆

Vyomna ārabhya pṛthivīparyantena vyavasthitaḥ |

Anantānubhavādhārasiddhayoginiṣevitaḥ || 2/8 ||

The one (who is) staying (vyavasthitaḥ) in (that which) begins (ārabhya) in the Sky
(vyomnaḥ) and ends with the earth element (pṛthivī-pari-antena) is occupied by the
Perfected Yogī (Who is) resting on Eternal or Unlimited Perception (an-anta-anubhava-
ādhāra-siddha-yogi-niṣevitaḥ). || 2/8 ||

𑆍𑆠𑆠𑇀𑆱𑆕𑇀𑆑𑆼𑆠𑆑𑆱𑇀𑆡𑆳𑆤𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑆳𑆯𑇀𑆖𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆪𑆂 𑇅
𑆢𑆸𑆯𑇀𑆪𑆤𑇀𑆠𑆼 𑆥𑇀𑆫𑆑𑆛𑆁 𑆪𑆱𑇀𑆩𑆳𑆢𑆱𑆿 𑆥𑆵𑆜𑆑𑇀𑆫𑆱𑇀𑆠𑆠𑆂 𑇆𑇒/𑇙𑇆

Etatsaṅketakasthānamāśritāścinmarīcayaḥ |
Dṛśyante prakaṭaṃ yasmādasau pīṭhakrastataḥ || 2/9 ||
Standing in this union (with the Perfected Yogī Who is one’s own Self) (etat-saṅketaka-
sthānam), the Rays of Consciousness (cit-marīcayaḥ) are clearly (prakaṭam) seen (dṛśyante)
as his Shelter (āśritāḥ) (, and) because of this (yasmāt-tataḥ), he (asau) Enters or Knows the
Pīṭha (pīṭha-kraḥ). || 2/9 ||

𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆾 𑆪𑆳𑆓𑆳𑆖𑇀𑆗𑆷𑆤𑇀𑆪𑆳𑆤𑇀𑆠𑆁 𑆪𑆳𑆮𑆢𑆳𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆇𑆢𑇀𑆪𑆾𑆓𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆂 𑆑𑆳𑆪𑆼 𑆧𑆲𑆴𑆂 𑆥𑆸𑆡𑇀𑆮𑇀𑆪𑆳𑆢𑇀𑆪𑆤𑆶𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇒/𑇑𑇐𑇆

Karmendriyātmano yāgācchūnyāntaṃ yāvadāsthitaḥ |

Udyogādikramaḥ kāye bahiḥ pṛthvyādyanukramāt || 2/10 ||

During (the phase which begins with) (yāvat) Sacrifice (yāgāt) (that is) characterized by the
organs of action (karma-īndriya-ātmanaḥ) (and) ends with the void (śūnya-āntam), the
processes of continuous endeavour --i.e. spiritual effort--, etc. (ut-yoga-ādi-kramaḥ) rests
(āsthitaḥ) in the (aforesaid) external group or habitation --lit. body-- (bahiḥ…kāye), because
of the succession of earth element, etc. (pṛthvī-ādi-anu-kramāt). || 2/10 ||

𑆥𑆷𑆫𑇀𑆮𑆁 𑆥𑆷𑆫𑇀𑆮𑆁 𑆩𑆲𑆳𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆫𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆮𑆫𑇀𑆠𑆠𑆼 𑇅

𑆄𑆯𑇀𑆫𑆪𑆳𑆯𑇀𑆫𑆪𑆴𑆨𑆳𑆮𑆯𑇀𑆖𑆳𑆥𑇀𑆪𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇒/𑇑𑇑𑇆

Pūrvaṃ pūrvaṃ mahāvyāptiratra sarvatra vartate |

Āśrayāśrayibhāvaścāpyavibhinnatayā sthitaḥ || 2/11 ||

(But) above or beyond (all this) (pūrvam...pūrvam), the Great Pervasion --i.e. Universal
Consciousness-- (mahā-vyāptiḥ) is revolving there (like a wheel) --i.e. exists-- (vartate…atra)
in Perfection (sarvatra), and (ca) even (api) the appearance or nature of (both the) supporter
and the supported --i.e. the worshipped and the worshipper-- (āśraya-āśrayi-bhāvaḥ) rests
(sthitaḥ) in the condition of being completely unchanged --i.e. they shine as being the same--
(avibhinnatayā). || 2/11 ||

𑆤𑆴𑆯𑆳𑆮𑆫𑆟𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆢𑆤𑆤𑇀𑆠𑆠𑇀𑆮𑆳𑆢𑆤𑆳𑆑𑆶𑆬𑆳 𑇅
𑆥𑆵𑆜𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆴 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆱𑆫𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆳𑆩𑇀 𑇆𑇒/𑇑𑇒𑇆

Niśāvaraṇarūpatvādanantatvādanākulā |
Pīṭhasvarūpe vyomeśi viśrāntiḥ sarvasaṃvidām || 2/12 ||

Because of (Its) Unveiled (and) Eternal State (niś-āvaraṇa-rūpa-tvāt…ananta-tvāt), (It) is

Vyomeśi or the Mistress of the Sky (vyoman-īśi), the Calm (anākulā) Reposing (viśrāntiḥ) of
all the perceptions (sarva-saṃvidām) in the Essential Nature of the Pīṭha --i.e. in oneself--
(pīṭha-sva-rūpe). || 2/12 ||

𑆃𑆤𑇀𑆠𑆯𑇀𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆑𑆳𑆪𑆼 𑆱𑆽𑆮 𑆥𑆜𑆴𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑇅

𑆪𑆂 𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆂 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆦𑆳𑆫𑆱𑇀𑆠𑆢𑆳𑆯𑇀𑆫𑆪𑆂 𑇆𑇒/𑇑𑇓𑇆

Antaśśūnyātmanā kāye saiva paṭhitayā sthitā |

Yaḥ karmendriyaparyantaḥ saṃvitsphārastadāśrayaḥ || 2/13 ||
Only (eva) She (sā) rests (sthitā) in the body (kāye) through the aforesaid nature of the inner
void (antaḥ-śūnya-ātmanā…paṭhitayā) which (yaḥ) extends as far as the organs of action
(karma-indriya-paryantaḥ) as the Expansion (and) the Seat of Consciousness (saṃvit-
sphāraḥ…tat-āśrayaḥ). || 2/13 ||

𑆥𑆳𑆠𑆳𑆢𑆳𑆫𑆨𑇀𑆪 𑆥𑆸𑆡𑆴𑆮𑆵𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆁 𑆪𑆘𑇀𑆘𑆝𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅

𑆍𑆠𑆱𑇀𑆪𑆽𑆮𑆳𑆯𑇀𑆫𑆪𑆠𑇀𑆮𑆼𑆤 𑆤𑆨𑆂 𑆥𑆵𑆜𑆑𑆬𑆳 𑆧𑆲𑆴𑆂 𑇆𑇒/𑇑𑇔𑇆

Pātādārabhya pṛthivīparyantaṃ yajjaḍātmakam |

Etasyaivāśrayatvena nabhaḥ pīṭhakalā bahiḥ || 2/14 ||

Having begun with descending (pātāt-ārabhya) even down to the earth element (pṛthivī-
paryantam), which (yat) is the nature of lifelessness (jaḍa-ātmakam), through Its own
condition of being the Shelter (etasya…eva…āśrayatvena), the Sky is (nabhaḥ) the outer
(bahiḥ) Portion of the Pīṭha (pīṭha-kalā). || 2/14 ||

𑆃𑆑𑆳𑆬𑆑𑆬𑆴𑆠𑆼 𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆱𑇀𑆥𑆤𑇀𑆢𑆩𑆳𑆤𑆳 𑆠𑆶 𑆪𑆳 𑆖𑆴𑆠𑆴 𑇅

𑆑𑆳𑆬𑆢𑆳𑆲𑆽𑆑𑆨𑆷𑆂 𑆱𑆽𑆰𑆳 𑆯𑇀𑆩𑆯𑆳𑆤𑆁 𑆒𑆼𑆖𑆫𑆵 𑆩𑆠𑆳 𑇆𑇒/𑇑𑇕𑇆

Akālakalite vyomni spandamānā tu yā citi |

Kāladāhaikabhūḥ saiṣā śmaśānaṃ khecarī matā || 2/15 ||

In the Sky (vyomni) (which) is not divided by Time --lit. furnished with the absence of Time--
(a-kāla-kalite), (that) which (yā) is Vibrating --i.e. Existing-- (spanda-mānā) is nothing but (tu)
the Power of Consciousness (citi) born only from the Burning of Time (kāla-dāha-eka-bhūḥ).
(Therefore,) She (sā) is this (eṣā) Cremation Ground (śmaśānam), (and She is) considered
to be (matā) Khecarī --i.e. the Goddess Who exists in the Sky of Consciousness-- (khecarī).
|| 2/15 ||

𑆃𑆥𑆮𑆼𑆢𑇀𑆪𑆼 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆼𑆰𑆶 𑆥𑇀𑆫𑆳𑆟𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆯𑆑𑇀𑆠𑆴𑆩𑆳𑆤𑇀 𑇅

𑆑𑆳𑆬𑆁 𑆓𑇀𑆫𑆱𑆠𑆴 𑆢𑆼𑆲𑆳𑆤𑇀𑆠𑆂 𑆯𑇀𑆩𑆯𑆳𑆤𑆁 𑆱 𑆠𑆡𑆳 𑆱𑇀𑆩𑆸𑆠𑆂 𑇆𑇒/𑇑𑇖𑇆

Apavedye suṣupteṣu prāṇaḥ spandanaśaktimān |

Kālaṃ grasati dehāntaḥ śmaśānaṃ sa tathā smṛtaḥ || 2/16 ||

In (that kind of) deep sleep (suṣupteṣu) which is ‘apavedya’ or ‘not linked to knowable
objects’ (apavedye), the vital energy --i.e. prāṇa-- (prāṇaḥ) possesses or holds the Power of
Pulsation (spandana-śaktimān), (and It is) the end of the body (of objectivity) (deha-antaḥ)
(which) consumes (grasati) Time (kālam); therefore (tathā), it (saḥ) is called (smṛtaḥ)
‘Śmaśāna’ or Cremation Ground (śmaśānam). || 2/16 ||

𑆮𑆼𑆢𑇀𑆪𑆱𑇀𑆪 𑆑𑆬𑆤𑆳𑆫𑆷𑆥𑆼 𑆑𑆳𑆬𑆱𑇀𑆠𑇀𑆮𑆥𑆴 𑆱𑆩𑆳𑆥𑇀𑆪𑆠𑆼 𑇅

𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆤𑆯𑆵𑆬𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑇀𑆮𑆑𑇀𑆯𑇀𑆩𑆯𑆳𑆤𑆁 𑆠𑆶 𑆱𑆳 𑆧𑆲𑆴𑆂 𑇆𑇒/𑇑𑇗𑇆

Vedyasya kalanārūpe kālastvapi samāpyate |

Kālagrasanaśīlatvāttvakśmaśānaṃ tu sā bahiḥ || 2/17 ||
Though (api) Time (kālaḥ) is obtained (samāpyate) in the appearance or nature (which)
encourages (kalanā-rūpe) objectivity (vedyasya), but (tu) because of the condition of the
tendency of devouring Time (kāla-grasana-śīla-tvāt), She --i.e. Consciousness-- (sā)
(becomes like) skin (tvak), (as) the external (bahiḥ) Cremation Ground (śmaśānaṃ). || 2/17 ||

𑆍𑆠𑆢𑇀𑆫𑆷𑆥𑆁 𑆥𑆫𑆁 𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆨𑆷𑆩𑆴𑆓𑆩𑇀 𑇅

𑆥𑆳𑆬𑆪𑆼 * * * * 𑆨𑇀𑆪𑆳𑆁 𑆨𑆷𑆥𑆫𑆴𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆥𑆱𑇀𑆠𑆠𑆂 𑇆𑇒/𑇑𑇘𑇆

𑆧𑆶𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆢𑆼𑆲𑆳𑆤𑇀𑆠𑆂 𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆳𑆟𑆩𑆪𑆁 𑆪𑆠𑆂 𑇅

𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆁 𑆥𑆳𑆬𑆪𑆠𑆼 𑆠𑆼𑆤 𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆼𑆯𑆯𑇀𑆖𑆽𑆮 𑆠𑆤𑇀𑆩𑆪𑆂 𑇆𑇒/𑇑𑇙𑇆

𑆧𑆳𑆲𑇀𑆪𑆼𑇁𑆥𑆴 𑆮𑆴𑆰𑆪𑆼 𑆠𑆼𑆘𑆱𑇀𑆠𑇀𑆮𑆕𑇀𑆤𑆨𑆾𑆩𑆟𑇀𑆝𑆬𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅

𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆁 𑆥𑆳𑆬𑆪𑆠𑆼 𑆠𑆼𑆤 𑆠𑆢𑆳𑆠𑇀𑆩𑆠𑇀𑆮𑆼𑆤 𑆱𑆽𑆮 𑆠𑆠𑇀 𑇆𑇒/𑇒𑇐𑇆

Etadrūpaṃ paraṃ kṣetraṃ prakāśānandabhūmigam |

Pālaye * * * * bhyāṃ bhūparikṣetrapastataḥ || 2/18 ||

Buddhipramātā dehāntaḥ śūnyaprāṇamayaṃ yataḥ |

Kṣetraṃ pālayate tena kṣetreśaścaiva tanmayaḥ || 2/19 ||

Bāhye'pi viṣaye tejastvaṅnabhomaṇḍalātmakam |

Kṣetraṃ pālayate tena tadātmatvena saiva tat || 2/20 ||

This (etat) Nature or Form --i.e. Cremation Ground-- (rūpam) is the Supreme (param) Field
(kṣetram) pervading the Stage of Light and Bliss (prakāśa-ānanda-bhūmigam) ****,
consequently (tataḥ), it is the Protector of the lower field of existence --i.e. earth-- (bhū-pari-
kṣetra-paḥ). The experiencer of the intellect (buddhi-pramātā) is beyond the body (deha-
antaḥ), and (ca) since (yataḥ) the field (kṣetram) -made of the void and vital energy (śūnya-
prāṇa-mayam)- is protected (pālayate) by him (tena), only (eva) the Lord of the Field (kṣetra-
īśaḥ) consists of that --i.e. of the Inner Field-- (tat-mayaḥ). Even (api) in the outer (bāhye)
sphere of objects (viṣaye), the field (kṣetram) has the nature of ‘fire’, ‘touch’ (and) ‘the sky’
(of Consciousness) (tejas-tvak-nabhaḥ-maṇḍala-ātmakam), (so it) is protected (pālayate) by
(tena) Its Essence (tat-ātmatvena), (and) that --i.e. the field-- (tat) is only (eva) Her --i.e.
Consciousness-- (sā). || 2/18-20 ||

𑆮𑆴𑆯𑇀𑆮𑆳𑆨𑆳𑆱𑆩𑆪𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆢𑇀𑆓𑆠𑆁 𑆥𑆫𑆱𑆁𑆮𑆴𑆢𑆴 𑇅

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆱𑆽𑆰𑆳 𑆩𑆼𑆬𑆂 𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵 𑇆𑇒/𑇒𑇑𑇆

Viśvābhāsamayaṃ jñānaṃ yadgataṃ parasaṃvidi |

Sāmarasyātmanā saiṣā melaḥ saṃhārabhakṣiṇī || 2/21 ||

The Knowledge (jñānam) which (yat) consists of the Splendour of the World (viśva-ābhāsa-
mayam) is contained (gatam) in Supreme Consciousness (para-saṃvidi). By means of the
Essence of the Taste of Oneness (sāmarasya-ātmanā), She (sā) is this (eṣā)
Saṃhārabhakṣiṇī or the Consumer of Withdrawal (saṃhāra-bhakṣiṇī), the Encounter or
Union (melaḥ). || 2/21 ||

𑆄𑆨𑆳𑆱𑆳𑆤𑆳𑆁 𑆱 𑆱𑆁𑆲𑆳𑆫𑆾 𑆪𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑇀𑆠𑆫𑆳𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆱𑆽𑆰𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇒/𑇒𑇒𑇆

𑆨𑆑𑇀𑆰𑆪𑆠𑇀𑆪𑆳𑆤𑇀𑆠𑆫𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆢𑆠𑆂 𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵 𑇅
𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆱𑆩𑇀𑆨𑆷𑆠𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆩𑇀 𑇆𑇒/𑇒𑇓𑇆

Ābhāsānāṃ sa saṃhāro yā prakāśāntarāsthitiḥ |

Sāmarasyātmanā saiṣā pratyāvṛttyā samantataḥ || 2/22 ||

Bhakṣayatyāntarasparśādataḥ saṃhārabhakṣiṇī |
Viṣayābhogasambhūtacamatkāropabṛṃhitam || 2/23 ||

Through the Nature of the Taste of Oneness (sāmarasya-ātmanā), the (saḥ) Dissolution
(saṃhāraḥ) of Appearances (ābhāsānām) is this (eṣā) Which (yā) exists as the Center of
Light (prakāśa-antarā-sthitiḥ). By completely (samantataḥ) turning back (to the Self) (prati-
āvṛttyā), (She) devours (bhakṣayati) through Inner Touch (āntara-sparśāt); hence (ataḥ),
She (sā) is Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī), (Who is) empowered by the amazement
(which is) produced from the (enlightened) enjoyment of the objects (viṣaya-ābhoga-
sambhūta-camatkāra-upabṛṃhitam). || 2/22-23 ||

𑆧𑆶𑆢𑇀𑆣𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆨𑆳𑆱𑆩𑆪𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆠𑇀𑆫𑆾𑆥𑆯𑆳𑆩𑇀𑆪𑆠𑆴 𑇅

𑆧𑆵𑆘𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆤𑆳 𑆩𑆼𑆬𑆂 𑆱𑇀𑆤𑆴𑆓𑇀𑆣𑆾 𑆪𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆓𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇒/𑇒𑇔𑇆

Buddhīndriyābhāsamayaṃ jñānaṃ yatropaśāmyati |

Bījabhāvātmanā melaḥ snigdho yaḥ pratyagātmanā || 2/24 ||

Where (yatra) the Knowledge (jñānam) (which) consists of the appearance of the organs of
cognition (buddhi-indriya-ābhāsa-mayam) becomes calm (upaśāmyati), the Encounter (takes
place) (melaḥ), which (yaḥ) sticks (snigdhaḥ) to the individual soul (pratyagātmanā) by
means of ‘Being the Seed --i.e. because such a Knowledge which takes place in Encounter
is I-consciousness-- (bīja-bhāva-ātmanā). || 2/24 ||

𑆃 * 𑆮𑆠𑆳 𑆧𑆲𑆴𑆫𑇀𑆪𑆼𑆪𑆁 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆓𑇀𑆫𑆲𑆑𑇀𑆰𑆩𑆳 𑇅

𑆱𑆳𑆩𑇀𑆪𑆳𑆤𑇀𑆠𑆫𑆫𑆱𑆳𑆱𑇀𑆮𑆳𑆢𑆩𑆼𑆬𑆳𑆥𑆳𑆠𑇀𑆩𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇒/𑇒𑇕𑇆

A * vatā bahiryeyaṃ pratibimbagrahakṣamā |

Sāmyāntararasāsvādamelāpātmānubhūyate || 2/25 ||

This (iyam) which (yā) is capable of perceiving reflections (of Consciousness in the form of
objects) (prati-bimba-graha-kṣamā) is the external (bahiḥ), (which) is said to be * (vatā)
experienced (anubhūyate) (as) the Essence of Melāpa or Encounter with the Inner
perception of the Nectar of Sameness (sāmya-āntara-rasa-āsvāda-melāpa-ātmā). || 2/25 ||

𑆮𑆳𑆱𑆤𑆳𑆮𑆼𑆣𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅
𑆄𑆲𑆤𑇀𑆪𑆩𑆳𑆤𑆼 𑆫𑆨𑆱𑆳𑆠𑇀𑆥𑆫𑆠𑆫𑇀𑆥𑆟𑆲𑆼𑆠𑆶𑆠𑆂 𑇆𑇒/𑇒𑇖𑇆

Vāsanāvedhasaṃskārasāmarasyātmanā sthitiḥ |
Āhanyamāne rabhasātparatarpaṇahetutaḥ || 2/26 ||
(It is) maintained (sthitiḥ) by the nature of the sameness of the latent impressions penetrated
by the tendencies of “feelings” (vāsanā-vedha-saṃskāra-sāmarasya-ātmanā) due to the
ardent desire for the cause of Supreme Satiety (para-tarpaṇa-hetutaḥ…rabhasāt) of ‘being
imperishable’ (āhanyamāne). || 2/26 ||

𑆥𑆷𑆫𑇀𑆟𑆳𑆤𑇀𑆠𑆫𑆩𑆲𑆳𑆫𑆳𑆮𑆢𑇀𑆫𑆳𑆮𑆟𑆳𑆢𑆬𑆴𑆑𑆶𑆬𑆳𑆑𑆶𑆬𑆳 𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆢𑆶𑆫𑇀𑆬𑆑𑇀𑆰𑇀𑆪𑆱𑇀𑆮𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑆢𑆾𑆤𑇀𑆩𑆶𑆒𑆵 𑇆𑇒/𑇒𑇗𑇆

Pūrṇāntaramahārāvadrāvaṇādalikulākulā |
Nirāvaraṇadurlakṣyasvaviśrāntipadonmukhī || 2/27 ||

(Being) eagerly occupied with the ‘swarm of bees’ (fond of the Nectar of the Self) (ali-kula-
akulā) because of the oozing of the Great (and) Pure Inner Sound (of I-consciousness)
(pūrṇa-antara-mahā-rāva-drāvaṇāt) (is) waiting for one’s own ‘hard to see’ Resting Place (to
be) revealed (nirāvaraṇa-durlakṣya-sva-viśrānti-pada-unmukhī). || 2/27 ||

𑆄𑆢𑇀𑆪𑆪𑆳𑆓𑆩𑆪𑆵 𑆪𑆼𑆪𑆁 𑆓𑆨𑆵𑆫𑆾𑆢𑆳𑆫𑆨𑆷𑆩𑆴𑆑𑆳 𑇅

𑆫𑆿𑆢𑇀𑆫𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆪𑆳𑆓𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑆴𑆰𑇀𑆛𑆾 𑆓𑆶𑆫𑆷𑆠𑇀𑆠𑆩𑆽𑆂 𑇆𑇒/𑇒𑇘𑇆

Ādyayāgamayī yeyaṃ gabhīrodārabhūmikā |

Raudraraudreśvarī yāgastasmādiṣṭo gurūttamaiḥ || 2/28 ||

This (iyam) Raudraraudreśvarī or the Terrible Mistress of Rudra --i.e. Śrīmaṅgalā-- (raudra-
raudra-īśvarī) Who (yā) is the Mysterious Exalted (Resting) Stage (gabhīra-udāra-bhūmikā)
is made of the Primordial Sacrifice --i.e. the Union of subject and object-- (ādya-yāga-mayī).
Therefore (tasmāt), Sacrifice (yāgaḥ) is desired (iṣṭaḥ) by the Superior Power of the Guru
(guru-uttamaiḥ). || 2/28 ||

𑆃𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆁 𑆑𑇀𑆫𑆩𑆂 𑆱𑆾𑇁𑆪𑆁 𑆩𑆲𑆳𑆱𑆳𑆲𑆱𑆘𑆤𑇀𑆩𑆨𑆷𑆂 𑇅

𑆃𑆣𑆴𑆑𑆥𑇀𑆫𑆴𑆪𑆩𑆼𑆬𑆳𑆥𑆳𑆢𑇀𑆣𑆜𑆩𑆼𑆬𑆾𑆥𑆬𑆑𑇀𑆰𑆟𑆂 𑇆𑇒/𑇒𑇙𑇆

Alaṃgrāsaṃ kramaḥ so'yaṃ mahāsāhasajanmabhūḥ |

Adhikapriyamelāpāddhaṭhamelopalakṣaṇaḥ || 2/29 ||

This is (ayam) the (saḥ) Process (kramaḥ) of Complete Devouring (alam-grāsam) (which
rises from) numerous Priyamelāpa-s or Encounters (with the Power of one’s own Self) which
are pleasant --i.e. expand in succession-- (adhika-priya-melāpāt) (, and which is) the
birthplace of Mahāsāhasa or Extreme Audacity (mahā-sāhasa-janma-bhūḥ) (that is the
Process which) implies Haṭhamela or Violent Encounter --i.e. Encounter that is not
sequential because it marks Final Union according to Its ‘non-sequential’ nature-- (haṭha-
mela-upalakṣaṇaḥ). || 2/29 ||

𑆃𑆤𑇀𑆠𑆂𑆑𑆳𑆪𑆼𑇁𑆥𑆴 𑆪𑆼 𑆨𑆳𑆮𑆳 𑆲𑇀𑆪𑆶𑆑𑇀𑆠𑆳𑆂 𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆂 𑆱𑇀𑆦𑆶𑆛𑆳𑆂 𑇅

𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆼 𑆮𑆴𑆱𑇀𑆩𑆸𑆠𑆴𑆱𑇀𑆠𑆼𑆰𑆳𑆩𑆳𑆑𑆳𑆕𑇀𑆑𑇀𑆰𑆳𑆪𑆳𑆂 𑆥𑆫𑆴𑆑𑇀𑆰𑆪𑆳𑆠𑇀 𑇆𑇒/𑇓𑇐𑇆

Antaḥkāye'pi ye bhāvā hyuktāḥ karmendriyaiḥ sphuṭāḥ |

Tatkṣaṇe vismṛtisteṣāmākāṅkṣāyāḥ parikṣayāt || 2/30 ||
(There are) entities (bhāvāḥ), who are (ye) said to be (uktāḥ) clearly visible (sphuṭāḥ)
through the organs of actions (karma-indriyaiḥ), even in the inner body --i.e. in one’s mind--
(antaḥ-kāye…api), (but one) forgets them (teṣām…vismṛtiḥ) immediately (tat-kṣaṇe) (when
there is) dissolution (parikṣayāt) of the need of any more words (ākāṅkṣāyāḥ). || 2/30 ||

𑆱𑆳𑆤𑇀𑆠𑆫𑆵𑆪𑆑𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆪𑆾𑇁𑆪𑆁 𑆪𑆳𑆓𑆂 𑆱𑇀𑆮𑆱𑆳𑆑𑇀𑆰𑆴𑆠𑆂 𑇅

𑆃𑆠𑇀𑆫𑆳𑆤𑆶𑆓𑆶𑆟𑇀𑆪𑆩𑆼𑆠𑆱𑇀𑆪𑆳 𑆢𑆼𑆮𑇀𑆪𑆳𑆂 𑆱𑆚𑇀𑆖𑆼𑆠𑇀𑆪𑆠𑆼 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇒/𑇓𑇑𑇆

Sāntarīyakaviśrāntiryo'yaṃ yāgaḥ svasākṣitaḥ |

Atrānuguṇyametasyā devyāḥ sañcetyate sphuṭam || 2/31 ||

The (sā) Reposing in one’s inherent nature --lit. inner garment-- (antarīyaka-viśrāntiḥ) is this
(ayam) Sacrifice (yāgaḥ) (that is) one’s own evidence (sva-sākṣitaḥ) which is (yaḥ) clearly
(sphuṭam) perceived (sañcetyate) there (atra) through this (etasyāḥ) Goddess (devyāḥ) as
homogeneousness (ānuguṇyam). || 2/31 ||

𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑆪𑆠𑇀𑆠𑆪𑆳 𑆥𑆸𑆡𑇀𑆮𑆵 𑆠𑆠𑇀𑆠𑆠𑇀𑆑𑆫𑇀𑆩𑆮𑇀𑆪𑆥𑆳𑆯𑇀𑆫𑆪𑆳 𑇅

𑆱 𑆪𑆳𑆓𑆾 𑆪𑆠𑇀𑆫 𑆨𑆳𑆮𑆳𑆤𑆳𑆁 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆱𑆩𑆤𑆤𑇀𑆠𑆫𑆩𑇀 𑇆𑇒/𑇓𑇒𑇆

Dṛśyate yattayā pṛthvī tattatkarmavyapāśrayā |

Sa yāgo yatra bhāvānāṃ viśrāntiḥ samanantaram || 2/32 ||

Through Her (tayā), that (tat) which (yat) is pṛthvī or the earth element (pṛthvī) is seen
(dṛśyate) as the place of refuge for Her actions (tat-karma-vyapāśrayā). Sacrifice (yāgaḥ) is
that (saḥ) in which (yatra) all the entities --i.e. subjects and objects-- (bhāvānām) repose
(viśrāntiḥ) immediately (in Oneness) (samanantaram). || 2/32 ||

𑆅𑆠𑇀𑆡𑆁 𑆯𑇀𑆩𑆯𑆳𑆤𑆠𑆳𑆫𑆷𑆥𑆖𑆴𑆘𑇀𑆘𑆝𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆩𑆼𑆪𑆠𑆳𑆩𑇀 𑇅
𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆁𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆁 𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑇆𑇒/𑇓𑇓𑇆

Itthaṃ śmaśānatārūpacijjaḍātmaprameyatām |
Pīṭhakrameṇa saṃśritya devīcakraṃ vijṛmbhate || 2/33 ||

Hence (ittham), after taking refuge (saṃśritya) in that state of objective (Consciousness
which) consists of lifelessness of Consciousness, (but now) has the form of the State of the
Cremation Ground (śmaśāna-tā-rūpa-cit-jaḍa-ātmā-prameya-tām) by means of the Process
of the Pīṭha (pīṭha-krameṇa), the Wheel of the Goddess --i.e. the process of actual Self-
realization in Her Fivefold Cycle-- (devī-cakram) expands (vijṛmbhate). || 2/33 ||

𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑆑𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑆡𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆮𑆼𑆢𑆤𑆳𑆠𑇀 𑇅
𑆱𑆫𑇀𑆮𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆤𑆳𑆢𑆼𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆩𑆠𑇀𑆮𑆠𑆂 𑇆𑇒/𑇓𑇔𑇆

Sarvavyāpakarūpatvāttathā pratyakṣavedanāt |
Sarvādyantapratiṣṭhānādetatsarvottamatvataḥ || 2/34 ||

Therefore (tathā), on account of the All-pervading Condition (sarva-vyāpaka-rūpa-tvāt) (, and

because of) the perception of (that which) is present before the eyes --i.e. that is always
seen, but not recognized by everybody-- (pratyakṣa-vedanāt), (and) because of the act of
resting firmly in that (Stage from which everything) comes (and in which everything) ends
(sarva-ādi-anta-pratiṣṭhānāt), this (Devīcakram rises) (etat) from the State (that is) the Best
of all (sarva-uttama-tva-taḥ). || 2/34 ||

𑆱𑆫𑇀𑆮𑆁 𑆱𑆲 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆫𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆲𑆼𑆠𑆶𑆠𑆂 𑇅
𑆥𑇀𑆫𑆑𑆫𑇀𑆰𑆤𑆳𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆵𑆜𑆁 𑆥𑇀𑆫𑆟𑆮𑆱𑆁𑆘𑇀𑆚𑆴𑆠𑆩𑇀 𑇆𑇒/𑇓𑇕𑇆

Sarvaṃ saha svabhāvatvātparānugrahahetutaḥ |

Prakarṣanātimātratvātpīṭhaṃ praṇavasaṃjñitam || 2/35 ||

Due to the State of one’s own Essential Nature (sva-bhāva-tvāt) (that is) the Cause of
Supreme Grace (para-anugraha-hetutaḥ), (and finally) due to the Condition (which) is
beyond the measure of expansion (prakarṣana-ati-mātra-tvāt), the Pīṭha or the Seat of
Power --i.e. of Self-awareness-- (pīṭham) -including (saha) the world (sarvam)- (becomes
That which) is called Praṇava or the Mystical Syllable --i.e. the Heart of all the mantra, ‘I
Am’-s-- (praṇava-saṃjñitam). || 2/35 ||

𑆩𑆲𑆳𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆾 𑆪𑆾𑇁𑆪𑆁 𑆑𑆡𑇀𑆪𑆩𑆳𑆤𑆾 𑆪𑆡𑆳𑆪𑆡𑆩𑇀 𑇅

𑆃𑆠𑇀𑆫𑆳𑆤𑇀𑆠𑆫𑇀𑆤𑆼𑆠𑇀𑆫𑆤𑆳𑆡𑆱𑇀𑆪 𑆥𑇀𑆫𑆑𑆛𑆳𑆤𑆶𑆨𑆮𑆾𑇁𑆨𑆮𑆠𑇀 𑇆𑇒/𑇓𑇖𑇆

Mahācakrakramo yo'yaṃ kathyamāno yathāyatham |

Atrāntarnetranāthasya prakaṭānubhavo'bhavat || 2/36 ||

This is (ayam) the Process of the Great Wheel (mahā-cakra-kramaḥ) which (yaḥ) has been
explained (kathyamānaḥ) in a proper manner (yathā-yatham). There (atra), the Unlimited
Perception of the Evident (prakaṭā-anubhavaḥ) (, which) belongs to the Lord of the Inner Eye
(antar-netra-nāthasya), came forth (abhavat). || 2/36 ||

𑆠𑆠𑆾 𑆣𑇀𑆪𑆳𑆠𑆁 𑆠𑆶 𑆠𑆠𑇀𑆥𑆵𑆜𑆁 𑆱𑆫𑇀𑆮𑆥𑆵𑆜𑆾𑆠𑇀𑆠𑆩𑆁 𑆧𑆲𑆴𑆂 𑇅

𑆪𑆾𑆓𑆴𑆤𑆵𑆱𑆴𑆢𑇀𑆣𑆱𑆁𑆱𑆼𑆮𑇀𑆪𑆩𑆶𑆠𑇀𑆠𑆫𑆱𑇀𑆪𑆳𑆁 𑆢𑆴𑆯𑆴 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇒/𑇓𑇗𑇆

Tato dhyātaṃ tu tatpīṭhaṃ sarvapīṭhottamaṃ bahiḥ |

Yoginīsiddhasaṃsevyamuttarasyāṃ diśi sthitam || 2/37 ||

Hence (tataḥ), the previously contemplated (dhyātam...tu) Pīṭha (pīṭham), that (tat) is
situated (sthitam) in the northern --higher-- (uttarasyām) direction (diśi), is the Highest
among all the external Pīṭha-s (sarva-pīṭha-uttamam...bahiḥ) (; therefore, it is) worshipped by
the Siddha-s and Yoginī-s (yoginī-siddha-saṃsevyam). || 2/37 ||

𑆣𑆳𑆩𑆑𑇀𑆫𑆩𑆱𑇀𑆪𑆳𑆥𑆴 𑆮𑆥𑆶𑆫𑆤𑇀𑆠𑆫𑆼𑆮 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆩𑇀 𑇅

𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆳𑆤𑆳𑆯𑇀𑆫𑆪𑆠𑇀𑆮𑆼𑆤 𑆬𑆾𑆑𑆪𑆳𑆠𑇀𑆫𑆳𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀 𑇆𑇒/𑇓𑇘𑇆

Dhāmakramasyāpi vapurantareva nirūpitam |

Sarvajñānāśrayatvena lokayātrāpratiṣṭhitam || 2/38 ||

The Beauty (vapuḥ), even (api) of the Process of the Abode (of the Goddess of
Consciousness) (dhāma-kramasya) is established in worldly affairs --i.e. experienced even
in the middle of worldly existence-- (lokayātrā-pratiṣṭhitam) through the State of the Refuge
of All-knowledge --i.e. by the Source and Conclusion of all the knowledge that is ‘One is
Śiva’-- (sarva-jñāna-āśraya-tvena), (but) discovered (nirūpitam) only (eva) internally --i.e. in
the sphere of the Awareness of Oneness-- (antar). || 2/38 ||

𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫 𑆥𑆠𑆤𑇀𑆠𑇀𑆪𑆼𑆠𑆳 𑆃𑆤𑇀𑆠𑆫𑇀𑆮𑆳 𑆪𑆢𑆴 𑆮𑆳 𑆧𑆲𑆴𑆂 𑇅

𑆱𑆁𑆮𑆴𑆢𑇀𑆢𑆼𑆮𑇀𑆪𑆾 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆳𑆱𑇀𑆠𑆢𑇀𑆣𑆳𑆩 𑆥𑆫𑆴𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀 𑇆𑇒/𑇓𑇙𑇆

Yatra yatra patantyetā antarvā yadi vā bahiḥ |

Saṃviddevyo vyāptisārāstaddhāma parikīrtitam || 2/39 ||

Wherever (yatra...yatra), -whether (yadi) it be external (bahiḥ) or (vā...vā) internal (antar)-,

these (etāḥ) Goddesses of Consciousness (saṃvit-devyaḥ) (Who are) the Essence of
Pervasion or Realization (vyāpti-sārāḥ) descend (patanti), (that is) called (parikīrtitam) ‘Her
Abode’ (tat-dhāma). || 2/39 ||

𑆪𑆢𑆴 𑆑𑆳𑆖𑆴𑆢𑆴𑆲𑆳𑆤𑇀𑆪𑆳𑆱𑇀𑆠𑆴 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳 𑆱𑆁𑆯𑆪 𑆑𑆳𑆬𑆴𑆩𑆳 𑇅

𑆥𑇀𑆫𑆩𑆼𑆪𑆬𑆾𑆖𑆤𑆳𑆢𑆓𑇀𑆫𑆼 𑆱𑆳 𑆱𑇀𑆮𑆪𑆁 𑆮𑆴𑆤𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇒/𑇔𑇐𑇆

Yadi kācidihānyāsti sūkṣmā saṃśaya kālimā |

Prameyalocanādagre sā svayaṃ vinivartate || 2/40 ||

If (yadi) a subtle (sūkṣmā) doubt (saṃśaya) exists (asti) (like:) ‘Mother Kālī (kālī-mā) is
someone (kācit) (who is) different (anyā) here (in this world) --i.e. if one thinks that Mother
Kālī is a different being-- (iha)’ (merely) because of the perception of objects (prameya-
locanāt), (then) She (sā) previously (agre) disappeared (vinivartate) on Her own (svayam). ||
2/40 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆑𑆳𑆪𑆮𑆴𑆰𑆪𑆳𑆤𑆶𑆨𑆮𑆽𑆑𑆤𑆴𑆰𑇀𑆜𑆂 𑇅
𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆑𑆡𑆴𑆠𑆾 𑆓𑆶𑆫𑆶𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆂 𑇆𑇒/𑇔𑇑𑇆

Pratyakṣakāyaviṣayānubhavaikaniṣṭhaḥ |
Pīṭhakramasya kathito gurusampradāyaḥ || 2/41 ||

The explained (condition of) (kathitaḥ) ‘being reposed solely on the experience of the
collection of sensual perceptions (that is truly the body of Consciousness)’ (pratyakṣa-kāya-
viṣaya-anubhava-eka-niṣṭhaḥ) is the Gurusampradāya or the Guru’s Oral Transmission
(guru-sampradāyaḥ) about the Process of the Pīṭha (pīṭha-kramasya). || 2/41 ||

𑆃𑆠𑇀𑆫𑆽𑆮 𑆢𑆠𑇀𑆠𑆲𑆸𑆢𑆪𑆳 𑆮𑆴𑆬𑆪𑆁 𑆤𑆪𑆤𑇀𑆠𑆴 𑇅

𑆩𑆴𑆡𑇀𑆪𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆘𑆤𑆴𑆠𑆁 𑆨𑆮𑆩𑆾𑆑𑇀𑆰𑆘𑆳𑆬𑆩𑇀 𑇆𑇒/𑇔𑇒𑇆

Atraiva dattahṛdayā vilayaṃ nayanti |

Mithyāvikalpajanitaṃ bhavamokṣajālam || 2/42 ||

Only then (atra…eva), the Divine Understanding (that is) Given (by the Guru) (datta-
hṛdayāḥ) leads (nayanti) to the Dissolution (vilayam) of the (conceptual) trap of Saṃsāra and
Liberation (bhava-mokṣa-jālam) (that is) born from false thoughts (mithyā-vikalpa-janitam). ||
2/42 ||
𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆥𑆵𑆜𑆱𑇀𑆮𑆫𑆷𑆥𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakāśe pīṭhasvarūpanirūpaṇaṃ nāma dvitīyollāsaḥ ||

Here ends (iti) the Second Outpouring (dvitīya-ullāsaḥ) with the name of (nāma)
‘Pīṭhasvarūpanirūpaṇam’ or ‘Defining the Essential Nature of the Pīṭha’ (pīṭha-svarūpa-
nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||

Third Outpouring: Vyomeśvarīcakranirūpaṇam

Investigation of the Wheel of Vyomeśvarī or the Mistress of the Sky

𑆇𑆢𑆪𑆳𑆮𑆨𑆳𑆱𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆳𑆢𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑇅
𑆄𑆑𑆶𑆚𑇀𑆖𑆤𑆥𑇀𑆫𑆱𑆳𑆫𑆟𑆮𑆯𑆠𑆾 𑆪𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆴 𑆠𑆠𑇀𑆥𑆢𑆁 𑆤𑆠𑇀𑆮𑆳 𑇆𑇓/𑇑𑇆

𑆄𑆩𑆷𑆬𑆁 𑆮𑆴𑆯𑇀𑆮𑆮𑆴𑆨𑆮𑆥𑇀𑆫𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆪𑆶𑆑𑇀𑆠𑆴𑆱𑆶𑆤𑇀𑆢𑆫𑆾𑆢𑆳𑆫𑆩𑇀 𑇅
𑆥𑇀𑆫𑆳𑆠𑆵𑆠𑆴𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆧𑇀𑆫𑆷𑆩𑆾 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆖𑆑𑇀𑆫𑆩𑇀 𑇆𑇓/𑇒𑇆

𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆼 𑆪𑆠𑇀𑆥𑇀𑆫𑆑𑆛𑆁 𑆫𑆯𑇀𑆩𑆴𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀 𑇅

𑆄𑆩𑆷𑆬𑆳𑆠𑇀𑆠𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆑𑆡𑇀𑆪𑆠𑆼 𑆱𑆁𑆮𑆴𑆢𑆶𑆤𑇀𑆩𑆤𑆳 𑇆𑇓/𑇓𑇆

Udayāvabhāsakālagrāsādīnāṃ svarūpaviśrāntiḥ |
Ākuñcanaprasāraṇavaśato yatrāsti tatpadaṃ natvā || 3/1 ||

Āmūlaṃ viśvavibhavapraspandanayuktisundarodāram |
Prātītikasvarūpaṃ brūmo vyomeśvarīcakram || 3/2 ||

Pīṭhakrame yatprakaṭaṃ raśmicakraṃ pratiṣṭhitam |

Āmūlāttasya saṃsthānaṃ kathyate saṃvidunmanā || 3/3 ||

After bowing down (natvā) to that Root Condition (tat-padam…āmūlam) in which (yatra),
because of the influence of the expansion of contraction (ākuñcana-prasāraṇa-vaśataḥ), the
essential nature (which exists) only in mind --i.e. imagined essential nature-- (prātītika-sva-
rūpam) incites that Beauty (which) prepares the Pulsation of the Greatness of the universe to
be unleashed (viśva-vibhava-praspandana-yukti-sundara-udāram), (the condition of)
‘Resting in the Essential Nature’ (sva-rūpa-viśrāntiḥ) of manifestation, maintenance and
dissolution or the ‘consuming of Time’, etc. --i.e. of all the universal activites-- (udaya-
avabhāsa-kāla-grāsa-ādīnām) shines (asti).

We call (that Root Condition) (brūmaḥ) the Wheel of Vyomeśvarī or the Mistress of the Sky
(vyoma-īśvarī-cakram), which (yat) is the clearly manifested (prakaṭam) Wheel of the Rays
of Consciousness --i.e. Universal Consciousness-- (raśmi-cakram) (That is) rooted
(pratiṣṭhitam) in the Process of the Pīṭha or the Seat of the Power (of Self-awareness) (pīṭha-
krame). Its (tasya) Resting (saṃsthānam) (, which rises) from the Root or Source (of the
universe) (āmūlāt), is called (kathyate) ‘the mindless state of Consciousness’ (saṃvit-
unmanā). || 3/1-3 ||
𑆯𑆧𑇀𑆢𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆮𑆫𑇀𑆓𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆮𑆁 𑆲𑆴 𑆪𑆢𑆴𑆢𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅
𑆤 𑆯𑆑𑇀𑆪𑆁 𑆠𑆢𑆥𑆲𑇀𑆤𑆾𑆠𑆶𑆁 𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆱𑆴𑆢𑇀𑆣𑆴𑆠𑆂 𑇆𑇓/𑇔𑇆

Śabdādipañcavargātmaviśvaṃ hi yadidaṃ sthitam |

Na śakyaṃ tadapahnotuṃ svasaṃvedanasiddhitaḥ || 3/4 ||

This (idam) universe (which) is made of the fivefold group beginning with śabda, etc. --i.e.
with the tanmātra-s-- (śabda-ādi-pañca-varga-ātmā-viśvam…hi) (is that) which (yat) is
Maintained (sthitam). Because of one’s own performance of perception (sva-saṃvedana-
siddhitaḥ), it is (tat) undeniable (na...śakyam…apahnotum). || 3/4 ||

𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆢𑇀𑆧𑆲𑆴𑆫𑇀𑆨𑆳𑆮𑆼𑆤𑆳𑆱𑇀𑆪 𑆱𑆴𑆢𑇀𑆣𑆴𑆂 𑆑𑆡𑆚𑇀𑆖𑆤 𑇅

𑆘𑇀𑆚𑆳𑆤𑆳𑆠𑇀𑆩𑆠𑆳𑆁 𑆮𑆴𑆤𑆳 𑆪𑆱𑇀𑆩𑆳𑆢𑇀𑆧𑆳𑆲𑇀𑆪𑆠𑆳𑆥𑆴 𑆤 𑆱𑆴𑆣𑇀𑆪𑆠𑆴 𑇆𑇓/𑇕𑇆

Saṃvedanādbahirbhāvenāsya siddhiḥ kathañcana |

Jñānātmatāṃ vinā yasmādbāhyatāpi na sidhyati || 3/5 ||

Because of the perception (of the universe) (saṃvedanāt), its (asya) establishment (siddhiḥ)
somehow (kathañcana) (appears) as external existence (bahir-bhāvena). Without (vinā) the
nature of sensory perception (jñāna-ātmatām); therefore (yasmāt), not even (api…na) the
condition of external existence (bāhya-tā) becomes fulfilled (sidhyati). || 3/5 ||

𑆃𑆠𑆾 𑆧𑆳𑆲𑇀𑆪𑆳𑆠𑇀𑆩𑆠𑆳 𑆬𑆾𑆑𑆼 𑆯𑆫𑆵𑆫𑆳𑆥𑆼𑆑𑇀𑆰𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑇅

𑆱𑆁𑆮𑆼𑆢𑆤𑆁 𑆥𑆸𑆡𑆑𑇀𑆠𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆼 𑆤𑆳𑆥𑆴 𑆢𑆶𑆰𑇀𑆑𑆫𑆩𑇀 𑇆𑇓/𑇖𑇆

Ato bāhyātmatā loke śarīrāpekṣayā sthitā |

Saṃvedanaṃ pṛthaktasya sarvajñe nāpi duṣkaram || 3/6 ||

Hence (ataḥ), the nature of externality (bāhya-ātmatā) in the world (loke) is established
(sthitā) by means of being dependent on the body --i.e. and not because of the appearance
of the senses-- (śarīra-apekṣayā); (so,) without (pṛthak) it --i.e. without being dependent on
the body-- (tasya), Self-knowledge (saṃvedanam) is truly not (na…api) difficult --i.e. not
limited-- (duṣkaram) in an omniscient one (sarvajñe). || 3/6 ||

𑆃𑆠𑆂 𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆪𑆠𑇀𑆠𑆳 𑆱𑆠𑇀𑆠𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆠𑆂 𑇅

𑆘𑇀𑆚𑆳𑆤𑆳𑆣𑆴𑆑𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆴𑆢𑇀𑆣𑆼𑆱𑇀𑆠𑆶 𑆤 𑆩𑆳𑆪𑆳 𑆤𑆳𑆥𑆴 𑆮𑆳𑆱𑆤𑆳 𑇆𑇓/𑇗𑇆

Ataḥ saṃvedanāyattā sattā viśvasya sarvataḥ |

Jñānādhikatvātsiddhestu na māyā nāpi vāsanā || 3/7 ||

Moreover (ataḥ), the existence (sattā) of the universe (viśvasya) rests or dependent on Self-
knowledge (saṃvedana-āyattā) everywhere (sarvataḥ). Because of the predominance of
(such unlimited sensory) knowledge (jñāna-ādhikatvāt) due to (Spiritual) Success (siddheḥ…
tu), truly (tu) no (na) illusion (māyā) and not (na) even (api) latent impressions (arise)
(vāsanā). || 3/7 ||

𑆢𑆴𑆓𑇀𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆑𑆳𑆫𑆳𑆢𑆴𑆑𑆬𑆳𑆠𑆕𑇀𑆑𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇅
𑆑𑆬𑇀𑆥𑇀𑆪𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆮𑆼𑇁𑆥𑆴 𑆠𑆢𑆶𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇘𑇆
Digdeśakālākārādikalātaṅkavivarjitam |
Kalpyaviśvātmakatve'pi taduttīrṇatayā sthitam || 3/8 ||

(Such Unlimited Perception) is free of grief (which) begins with the appearance of time and
distant space (dig-deśa-kāla-ākāra-ādi-kalā-taṅka-vivarjitam), (so) by transcending these
(tad-uttīrṇatayā), (Unlimited Perception) remains (sthitam) even (api) in the condition of the
created universe (kalpya-viśva-ātmaka-tve). || 3/8 ||

𑆤𑆤𑆶 𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆵 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆫𑇀𑆮𑆱𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆳 𑇅

𑆠𑆢𑆶𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆪𑆳𑆱𑇀𑆠𑆱𑇀𑆪𑆳 𑆤𑆳𑆤𑆶𑆨𑆮𑆱𑇀𑆠𑆢𑆳 𑇆𑇓/𑇙𑇆

𑆥𑇀𑆫𑆡𑆽𑆮 𑆖𑆼𑆠𑇀𑆑𑆡𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆖𑆴𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆁 𑆲𑆴 𑆥𑇀𑆫𑆯𑆼𑆑𑇀𑆰𑇀𑆪𑆠𑆴 𑇅

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆫𑆷𑆥𑆳𑆪𑆳𑆯𑇀𑆖𑆴𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆠𑆳 𑆑𑆶𑆠𑆂 𑇆𑇓/𑇑𑇐𑇆

Nanu viśvamayī saṃvitsarvasyānubhavātsthitā |

Taduttīrṇasvarūpāyāstasyā nānubhavastadā || 3/9 ||

Prathaiva cetkathaṃ viśvaṃ cinmātraṃ hi praśekṣyati |

Nirāvaraṇarūpāyāścito viśvātmatā kutaḥ || 3/10 ||

An objection (nanu): (If) Consciousness (saṃvit) (, of which) the universe is made --i.e.
Universal Consciousness-- (viśva-mayī), is established (sthitā) because of the perception
(anubhavāt) of everything (sarvasya), then (tadā) through Her universe-transcending
Essential Nature (tasyāḥ…tat-uttīrṇa-sva-rūpāyāḥ), no (na) direct perception (of anything
could take place) (anubhavaḥ)…so (cet), how (katham) the universe (viśvam), (which) is
indeed (hi) only Consciousness (cit-mātram), will remain (praśekṣyati) merely (eva) (in the
form of) perception (prathā)? (Moreover,) where (kutaḥ) the essence of the universe (takes
place) (viśva-ātmatā) when the nature of Consciousness is unveiled (citaḥ…nirāvaraṇa-
rūpāyāḥ)? || 3/9-10 ||

Notes:

If Supreme Consciousness is beyond the universe, then why to state that Supreme
Consciousness is Universal Consciousness?

𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆫𑆾 𑆤𑆵𑆬𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑆴𑆯𑆪𑆾 𑆤 𑆖𑆼𑆠𑇀 𑇅

𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆫𑆾 𑆤𑆽𑆮 𑆱𑇀𑆪𑆳𑆢𑆳𑆠𑇀𑆩𑆱𑆁𑆮𑆴𑆠𑇀𑆥𑇀𑆫𑆡𑆳𑆧𑆬𑆳𑆠𑇀 𑇆𑇓/𑇑𑇑𑇆

Nīlaprakāro nīlātmā prakāśātiśayo na cet |

Nīlaprakāro naiva syādātmasaṃvitprathābalāt || 3/11 ||

The nature of an object --lit. ‘of blue’, which refers to the nature or existence of objects in
general-- (nīla-prakāraḥ), is the eminence of Prakāśa or Light (prakāśa-atiśayaḥ) (which)
consists of an object (nīla-ātmā). Otherwise (na…cet), the nature or appearance of an object
(nīla-prakāraḥ) actually (syāt) never (na…eva) (takes place) due to the Power of Expansion
of the Consciousness or Awareness of the Self (ātmā-saṃvit-prathā-balāt). || 3/11 ||
𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆪𑆂 𑆱 𑆤𑆵𑆬𑆳𑆠𑆴𑆯𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇅
𑆤𑆵𑆬𑆳𑆨𑆴𑆤𑇀𑆤𑆥𑇀𑆫𑆡𑆳𑆱𑆴𑆢𑇀𑆣𑆳 𑆤𑆵𑆬𑆠𑆳𑆥𑇀𑆪𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇓/𑇑𑇒𑇆

Tasmānnīlaprakāśo yaḥ sa nīlātiśayātmakaḥ |

Nīlābhinnaprathāsiddhā nīlatāpyanubhūyate || 3/12 ||

Therefore (tasmāt), that (saḥ) Light of an object (nīla-prakāśaḥ) which (yaḥ) is characterized
by the eminence of an object (nīla-atiśaya-ātmakaḥ) is experienced (anubhūyate) even (api)
as the state or condition of an object (nīla-tā) (that is) acquired through the unbroken
perception of that object (nīla-abhinna-prathā-siddhā). || 3/12 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆡𑆽𑆑𑆫𑆷𑆥𑆠𑇀𑆮𑆼 𑆤𑆵𑆬𑆤𑆴𑆲𑇀𑆤𑆮𑆱𑆩𑇀𑆨𑆮𑆂 𑇅

𑆥𑇀𑆫𑆡𑆳 𑆧𑆲𑆴𑆰𑇀𑆠𑇀𑆮𑆼𑇁𑆥𑇀𑆪𑆼𑆰𑆽𑆮 𑆤𑇀𑆪𑆳𑆪𑆾𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆢𑆠𑆂 𑆥𑆸𑆡𑆑𑇀 𑇆𑇓/𑇑𑇓𑇆

𑆮𑆳𑆱𑆤𑆳𑆲𑆼𑆠𑆶𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆱𑆕𑇀𑆓𑆠𑆴𑆂 𑇅
𑆤 𑆠𑆶 𑆯𑆶𑆢𑇀𑆣𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆪𑆳𑆂 𑆥𑇀𑆫𑆡𑆳𑆪𑆳 𑆍𑆮 𑆘𑆸𑆩𑇀𑆨𑆟𑆳𑆠𑇀 𑇆𑇓/𑇑𑇔𑇆

𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆢𑆴𑆠𑇀𑆪𑆶𑆑𑇀𑆠𑆴𑆫𑆶𑆥𑆥𑆢𑇀𑆪𑆠𑆼 𑇅

𑆥𑇀𑆫𑆑𑆳𑆯 𑆍𑆮 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆶 𑆱𑆫𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆮𑆳𑆱𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇕𑇆

Tasyāḥ prathaikarūpatve nīlanihnavasambhavaḥ |

Prathā bahiṣtve'pyeṣaiva nyāyoktiryadataḥ pṛthak || 3/13 ||

Vāsanāhetuvaicitryādviśvavaicitryasaṅgatiḥ |
Na tu śuddhasvarūpāyāḥ prathāyā eva jṛmbhaṇāt || 3/14 ||

Prakāśamānaṃ viśvaṃ tadityuktirupapadyate |

Prakāśa eva viśvaṃ tu sarvānubhavavāsitam || 3/15 ||

Its --i.e. an object’s-- (tasyāḥ) perception (prathā) in uniformity --i.e. in oneness with its
perceiving subject-- (eka-rūpa-tve) is the cause of the denial of its objectivity --i.e. difference
from one’s own Self-- (nīla-nihnava-sambhavaḥ), (as) this (eṣā) perception or manifestation
(of objects) (prathā) is merely (eva) declared by logic (nyāya-uktiḥ) even (api) in
outwardness (bahiṣtve). (So,) the shining (prakāśa-mānam) universe (viśvam) is (iti) that
(tat) which (yat) is proclaimed (in mind) (uktiḥ) (and) occurs (upapadyate), (but) only (eva)
Prakāśa or Light (prakāśaḥ) is truly (tu) the universe (viśvam) (that is) influenced by the
direct perception of everything (sarva-anubhava-vāsitam). Hence (ataḥ), without (pṛthak) the
manifoldness of the cause of impressions (, in which logic works) (vāsanā-hetu-vaicitryāt),
there is no experience of the manifoldness of the universe (viśva-vaicitrya-saṅgatiḥ…na…
tu), because of the blossoming (jṛmbhaṇāt) of the Expansion (prathāyā…eva) of pure
Essential Nature (śuddha-sva-rūpāyāḥ). || 3/13-15 ||

𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆾 𑆤𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇅

𑆪𑆢𑆠𑆂 𑆱𑇀𑆮𑆥𑇀𑆫𑆡𑆾𑇁𑆥𑇀𑆪𑆼𑆰𑆂 𑆱𑆴𑆢𑇀𑆣𑆾 𑆮𑆴𑆯𑇀𑆮𑆤𑆴𑆪𑆤𑇀𑆠𑇀𑆫𑆴𑆠𑆂 𑇆𑇓/𑇑𑇖𑇆

Viśvottīrṇaprakāśastu svatantro nānubhūyate |

Yadataḥ svapratho'pyeṣaḥ siddho viśvaniyantritaḥ || 3/16 ||
The Light (which) transcends the universe (viśva-uttīrṇa-prakāśaḥ…tu) is Freedom
(svatantraḥ), which (yat) is therefore (ataḥ) not (na) experienced (as an object)
(anubhūyate), (as) this (eṣaḥ) is also (api) attained (siddhaḥ) self-perception or expansion
(sva-prathaḥ) (which is) dependent on the universe (viśva-niyantritaḥ). || 3/16 ||

𑆃𑆠𑇀𑆫𑆾𑆖𑇀𑆪𑆠𑆼 𑆪𑆢𑆶𑆑𑇀𑆠𑆁 𑆠𑆶 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆖𑆴𑆠𑆴𑆂 𑆑𑆡𑆩𑇀 𑇅

𑆱𑆚𑇀𑆖𑆼𑆠𑇀𑆪𑆠𑆼 𑆱𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆑𑆳𑆩𑇀 𑇆𑇓/𑇑𑇗𑇆

Atrocyate yaduktaṃ tu viśvottīrṇacitiḥ katham |

Sañcetyate samāviśya viśvānubhavabhūmikām || 3/17 ||

How (katham) the aforesaid (ucyate) universe-trascending Power of Consciousness (viśva-

uttīrṇa-citiḥ) is experienced (sañcetyate) there (atra), after entering (samāviśya) (that) which
(yat) is said to be (uktam…tu) the stage of the perception of the universe --i.e. how to
transcend the perception of the universe during the perception of the universe-- (viśva-
anubhava-bhūmikām)? || 3/17 ||

Notes:
This question displays the influence of duality on the intellect of most aspirants, though non-
duality rests exactly on the real solution of this problem.

𑆤𑆵𑆬𑆳𑆤𑆶𑆨𑆮𑆑𑆳𑆬𑆼 𑆲𑆴 𑆤𑆵𑆬𑆫𑆷𑆰𑆟𑆪𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆳 𑆥𑇀𑆫𑆡𑆠𑆼 𑆥𑇀𑆫𑆡𑆳 𑇆𑇓/𑇑𑇘𑇆

𑆱𑆮𑆴𑆑𑆬𑇀𑆥𑆢𑆯𑆳𑆠𑇀𑆮𑆼𑇁𑆥𑆴 𑆱𑆶𑆒𑆤𑆵𑆬𑆳𑆢𑆴𑆱𑆁𑆮𑆴𑆢𑆳𑆩𑇀 𑇅
𑆮𑆴𑆯𑆼𑆰𑆳𑆤𑆶𑆨𑆮𑆾 𑆤𑆳𑆱𑇀𑆠𑆴 𑆮𑆴𑆮𑆳𑆢𑆾𑇁𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆰𑇀𑆜𑆪𑆳 𑇆𑇓/𑇑𑇙𑇆

Nīlānubhavakāle hi nīlarūṣaṇayojjhitā |
Nirvikalpaparāhantāsvarūpā prathate prathā || 3/18 ||

Savikalpadaśātve'pi sukhanīlādisaṃvidām |
Viśeṣānubhavo nāsti vivādo'ntarbahiṣṭhayā || 3/19 ||

In the moment of objective perception (nīla-anubhava-kāle…hi), the Expansion (of Unlimited

Perception) (prathā) (that) is the Essential Nature of Thoughtless Self-awareness (nirvikalpa-
parā-ahantā-sva-rūpā) (, and is) free from (ujjhitā) the covering of objectivity (nīla-rūṣaṇayā)
Expands (prathate), (and) no (na) experience of differences (viśeṣa-anubhavaḥ) exists (asti)
between the cognitions like pleasure and blue --i.e. between objects-- (sukha-nīla-ādi-
saṃvidām) and the inner artists --i.e. the subject-- (antar-bahiṣṭhayā) (in the form of)
opposition (vivādaḥ). (Not) even (api) in the condition of thoughts (sa-vikalpa-daśā-tve). ||
3/18-19 ||

𑆠𑆡𑆽𑆮 𑆤𑆵𑆬𑆳𑆤𑆶𑆨𑆮𑆳𑆢𑆨𑆴𑆤𑇀𑆤𑆾𑇁𑆥𑆴 𑆠𑆢𑆶𑆘𑇀𑆙𑆴𑆠𑆂 𑇅

𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆪𑆂 𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇓/𑇒𑇐𑇆

Tathaiva nīlānubhavādabhinno'pi tadujjhitaḥ |

Antarmukhaprakāśo yaḥ parāhantātmakaḥ sthitaḥ || 3/20 ||
So (tathā…eva), though (api) Inner Light (antar-mukha-prakāśaḥ), which (yaḥ) consists of
Supreme I-ness (parā-ahantā-ātmakaḥ), is not different (abhinnaḥ) from the perception of an
object (nīla-anubhavāt), It (always remains) (sthitaḥ) devoid of that --i.e. of the object-- (tat-
ujjhitaḥ). || 3/20 ||

𑆲𑆼𑆮𑆳𑆑𑆳𑆠𑇀𑆑𑆼𑆮𑆬𑆁 𑆱𑆾𑇁𑆤𑇀𑆪𑆽𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆘𑇀𑆚𑆽𑆫𑆶𑆥𑆬𑆨𑇀𑆪𑆠𑆼 𑇅
𑆃𑆤𑇀𑆪𑆡𑆳 𑆤𑆵𑆬𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆫𑆥𑆴 𑆤𑆽𑆮 𑆥𑇀𑆫𑆱𑆴𑆣𑇀𑆪𑆠𑆴 𑇆𑇓/𑇒𑇑𑇆

Hevākātkevalaṃ so'nyaistattvajñairupalabhyate |
Anyathā nīlasaṃvittirapi naiva prasidhyati || 3/21 ||

That (saḥ) is attained (upalabhyate) only (kevalam) by the Knowers of Reality (tattva-jñaiḥ),
(who) are free of (anyaiḥ) whim --i.e. sudden desire for objectivity-- (hevākāt). Otherwise --
i.e. if there is real difference between objects and the subject-- (anyathā), not even the
perception of objects (na…eva…nīla-saṃvittiḥ…api) (becomes) successful (prasidhyati). ||
3/21 ||

𑆄𑆨𑆳𑆱𑆁 𑆤 𑆮𑆴𑆤𑆳 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆠𑇀𑆠𑆳 𑆱𑆁𑆮𑆴𑆢 𑆅𑆰𑇀𑆪𑆠𑆼 𑇅

𑆄𑆨𑆳𑆱𑆾𑇁𑆥𑆴 𑆑𑆡𑆁 𑆱𑆴𑆣𑇀𑆪𑆼𑆠𑇀𑆑𑆴𑆬 𑆱𑆁𑆮𑆼𑆢𑆤𑆁 𑆮𑆴𑆤𑆳 𑇆𑇓/𑇒𑇒𑇆

Ābhāsaṃ na vinā yasmātsattā saṃvida iṣyate |

Ābhāso'pi kathaṃ sidhyetkila saṃvedanaṃ vinā || 3/22 ||

Because (yasmāt) without (vinā) the Splendour of manifestation (ābhāsam), it is said (iṣyate)
(that) there is no (na) (Perfect) Existence (sattā) of Consciousness (saṃvidaḥ). How
(katham) even (api) the Splendour of manifestation (ābhāsaḥ) is (kila) attained (sidhyet)
without (vinā) the act of perception (saṃvedanam)? || 3/22 ||

𑆃𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆳𑆥𑆼𑆑𑇀𑆰𑆪𑆳 𑆲𑆵𑆠𑇀𑆡𑆁 𑆤𑆵𑆬𑆱𑆁𑆮𑆴𑆤𑇀𑆤 𑆱𑆴𑆣𑇀𑆪𑆠𑆴 𑇅

𑆄𑆨𑆳𑆱𑆤𑆴𑆫𑆥𑆼𑆑𑇀𑆰𑆳𑆠𑇀𑆫 𑆢𑇀𑆫𑆰𑇀𑆛𑆮𑇀𑆪𑆳 𑆱𑆁𑆮𑆴𑆢𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇓/𑇒𑇓𑇆

Anyonyāpekṣayā hītthaṃ nīlasaṃvinna sidhyati |

Ābhāsanirapekṣātra draṣṭavyā saṃvidaḥ sthitaḥ || 3/23 ||

Thus (ittham), by mutual dependency (anyonya-apekṣayā…hi), perception of an object (nīla-

saṃvit) does not (na) become fulfilled (sidhyati); therefore (atra), indifference to
manifestation (ābhāsa-nirapekṣā) is to be considered (draṣṭavyā) as ‘Resting’ in
Consciousness’ (saṃvidaḥ…sthitaḥ). || 3/23 ||

𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆼 𑆠𑆠𑇀𑆫𑆳𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆫𑆼 𑆪𑆠𑆂 𑇅

𑆤𑆵𑆬𑆳𑆤𑆶𑆨𑆮𑆱𑆁𑆱𑆴𑆢𑇀𑆣𑆴𑆁 𑆤 𑆱𑆩𑆫𑇀𑆡𑆪𑆴𑆠𑆶𑆁 𑆑𑇀𑆰𑆩𑆼 𑇆𑇓/𑇒𑇔𑇆

Paratantrasvatantratve tatrākiñcitkare yataḥ |

Nīlānubhavasaṃsiddhiṃ na samarthayituṃ kṣame || 3/24 ||

Since (yataḥ) there (tatra), in that state of freedom (which) is dependent on something else --
i.e. in false freedom-- (para-tantra-sva-tantra-tve) (and) creates nothing --i.e. because it is
the created not the creator-- (akiñcit-kare), (and) is not capable (na…kṣame) of perceiving
(samarthayitum) the perfect state of the (unlimited) perception of an object --i.e. in oneness
with the subject-- (nīla-anubhava-saṃsiddhim)… || 3/24 ||

𑆱𑆴𑆢𑇀𑆣𑆼𑆂 𑆥𑇀𑆫𑆳𑆑𑇀𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆁 𑆱𑆩𑆁 𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆾𑆂 𑇅

𑆱𑆴𑆢𑇀𑆣𑆼 𑆫𑆷𑆥𑆼 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆁 𑆱𑆩𑆁 𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆾𑆂 𑇆𑇓/𑇒𑇕𑇆

Siddheḥ prākparatantratvaṃ samaṃ nīlaprakāśayoḥ |

Siddhe rūpe svatantratvaṃ samaṃ nīlaprakāśayoḥ || 3/25 ||

…before (prāk) Realization (siddheḥ), the dependent condition (para-tantra-tvam) (looks)

identical (samam) with the object and Light (nīla-prakāśayoḥ), (but) in the Nature (rūpe) of
Realization (siddhe), the State of Freedom --i.e. Self-dependency-- (sva-tantratvam)
becomes identical (samam) with the object and Light (nīla-prakāśayoḥ). || 3/25 ||

𑆃𑆡 𑆤𑆵𑆬𑆁 𑆥𑆫𑆳𑆥𑆼𑆑𑇀𑆰𑆁 𑆥𑇀𑆫𑆡𑆪𑆼𑆤𑇀𑆤 𑆥𑇀𑆫𑆡𑆳 𑆥𑆶𑆤𑆂 𑇅

𑆱𑇀𑆮𑆪𑆩𑇀𑆥𑇀𑆫𑆡𑆤𑆯𑆵𑆬𑆠𑇀𑆮𑆳𑆤𑇀𑆤𑆵𑆬𑆩𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆥𑆼𑆑𑇀𑆰𑆠𑆼 𑇆𑇓/𑇒𑇖𑇆

Atha nīlaṃ parāpekṣaṃ prathayenna prathā punaḥ |

Svayamprathanaśīlatvānnīlamātmanyapekṣate || 3/26 ||

Then --i.e. in real Freedom-- (atha), Expansion (that is nothing but) Perception (prathā) does
not (na) create (prathayet) an object (nīlam) (which is) dependent on something else --i.e.
other than the Perceiver-- (para-apekṣam) anymore (punaḥ). The object (nīlam) itself
(svayam) depends (apekṣate) on the Self (ātmani), because of (its) tendency of spreading
out --i.e. in the form of the Expansion of the Self Himself-- (prathana-śīlatvāt). || 3/26 ||

𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑆠𑆾 𑆤𑆵𑆬𑆁 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑆠𑆶 𑆥𑇀𑆫𑆡𑆳 𑆩𑆠𑆳 𑇅

𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆼 𑆠𑆠𑇀𑆫𑆳𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆫𑆼 𑆑𑆡𑆩𑇀 𑇆𑇓/𑇒𑇗𑇆

Paratantramato nīlaṃ svatantrā tu prathā matā |

Paratantrasvatantratve tatrākiñcitkare katham || 3/27 ||

Hence (ataḥ), how can (katham) an object (nīlam) (, which is truly) dependent on something
else (para-tantram), is (erroneously) considered to be (matā) a self-dependent (sva-tantrā)
expansion (prathā) of the state of freedom (which) is dependent on something else --i.e. of
false freedom-- (para-tantra-sva-tantra-tve) (, and consequently) creates nothing (akiñcit-
kare)? || 3/27 ||

𑆘𑇀𑆚𑆳𑆠𑆩𑆼𑆠𑆢𑇀𑆪𑆡𑆳 𑆤𑆵𑆬𑆩𑆶𑆠𑇀𑆥𑆤𑇀𑆤𑆩𑆥𑆴 𑆲𑆼𑆠𑆶𑆠𑆂 𑇅

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆥𑆼𑆑𑇀𑆰𑆪𑆳 𑆲𑇀𑆪𑆑𑇀𑆠𑆁 𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆤 𑆫𑆷𑆥𑆠𑆂 𑇆𑇓/𑇒𑇘𑇆

Jñātametadyathā nīlamutpannamapi hetutaḥ |

Prakāśāpekṣayā hyaktaṃ paratantraṃ na rūpataḥ || 3/28 ||

Even (api) this (etat) perceived (jñātam) object (nīlam) comes forth (utpannam) from (its)
Cause (hetutaḥ), (and it is) dependent on something else (para-tantram) only (hi) because
(yathā) it is anointed (aktam) with dependency on Light --i.e. the Existence of the perceiver--
(prakāśa-apekṣayā), and not (na) because (of its) outward form (rūpataḥ). || 3/28 ||
𑆤𑆵𑆬𑆁 𑆤𑆵𑆬𑆳𑆠𑇀𑆩𑆑𑆼 𑆫𑆷𑆥𑆼 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆤 𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆑𑆼 𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆡𑆳𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆠𑆴𑆫𑆴𑆑𑇀𑆠𑆾 𑆤 𑆮𑆴𑆢𑇀𑆪𑆠𑆼 𑇆𑇓/𑇒𑇙𑇆

Nīlaṃ nīlātmake rūpe svatantraṃ na prathātmake |

Prakāśastu prathāmātrādatirikto na vidyate || 3/29 ||

In that nature (rūpe) (which) has the characteristic of an object --i.e. in objectivity-- (nīla-
ātmake), an object (nīlam) is not (na) self-dependent (sva-tantram), but (tu) Prakāśa or Light
(prakāśaḥ), in the nature of Expansion or Perception of an object (prathā-ātmake), does not
(na) exist (vidyate) as being different (atiriktaḥ) from the measure of (Its) Expansion (prathā-
mātrāt). || 3/29 ||

𑆠𑆳𑆮𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆼 𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪 𑆤𑆵𑆬𑆳𑆥𑆼𑆑𑇀𑆰𑆳 𑆤 𑆪𑆶𑆘𑇀𑆪𑆠𑆼 𑇅

𑆤𑆵𑆬𑆳𑆠𑇀𑆩𑆤𑆴 𑆠𑆶 𑆤𑆵𑆬𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆳𑆥𑆼𑆑𑇀𑆰𑆳𑆱𑇀𑆠𑆴 𑆱𑆫𑇀𑆮𑆡𑆳 𑇆𑇓/𑇓𑇐𑇆

Tāvanmātre prakāśasya nīlāpekṣā na yujyate |

Nīlātmani tu nīlasya prathāpekṣāsti sarvathā || 3/30 ||

While in that measure (of Expansion) (tāvat…mātre), Light’s (prakāśasya) dependency on

objects (nīla-apekṣā) is not (na) to be united with --i.e. does not exist, hence, contemplating
on this is useless-- (yujyate), (it is) the objects’s (nīlasya) dependency on Perception
(through and in Light) (prathā-apekṣā) (is that which) really (tu) exists (asti) in objectivity
(nīla-ātmani) everywhere (sarvathā). || 3/30 ||

𑆤𑆵𑆬𑆳𑆠𑇀𑆩𑆑𑆁 𑆲𑆴 𑆤𑆵𑆬𑆱𑇀𑆪 𑆫𑆷𑆥𑆁 𑆱𑆴𑆢𑇀𑆣𑆁 𑆱𑇀𑆮𑆲𑆼𑆠𑆶𑆠𑆂 𑇅

𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆑𑆩𑆥𑆴 𑆥𑇀𑆫𑆳𑆪𑆯𑆾𑇁𑆤𑇀𑆣𑆳𑆢𑆴𑆢𑆫𑇀𑆯𑆤𑆳𑆠𑇀 𑇆𑇓/𑇓𑇑𑇆

Nīlātmakaṃ hi nīlasya rūpaṃ siddhaṃ svahetutaḥ |

Na prakāśātmakamapi prāyaśo'ndhādidarśanāt || 3/31 ||

The form (rūpam) of an object (nīlasya) (which) has the characteristic of an object --i.e. that
which is considered to be an object by its perceiver-- (nīla-ātmakam…hi), though (api)
characterized by the nature of Light (prakāśa-ātmakam), it is not (na) realized (siddham)
through its own cause (sva-hetutaḥ) mostly (prāyaśaḥ) because of the appearance of
darkness, etc. (andha-ādi-darśanāt). || 3/31 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆫𑆷𑆥𑆼 𑆠𑆷𑆠𑇀𑆥𑆤𑇀𑆤𑆼 𑆱𑇀𑆮𑆥𑆫𑆥𑇀𑆫𑆡𑆤𑆳𑆠𑇀𑆩𑆑𑆼 𑇅

𑆪𑆡𑆳𑆤𑆶𑆨𑆮𑆱𑆁𑆱𑆴𑆢𑇀𑆣𑆿 𑆱𑆫𑇀𑆮𑆳𑆥𑆼𑆑𑇀𑆰𑆳 𑆤𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇓/𑇓𑇒𑇆

Prakāśarūpe tūtpanne svaparaprathanātmake |

Yathānubhavasaṃsiddhau sarvāpekṣā nivartate || 3/32 ||

Just as (yathā) in that risen (utpanne) Nature of Light (prakāśa-rūpe…tu) (which is)
characterised by the expansion of one’s own Self and ‘the other’ --i.e. by duality-- (sva-para-
prathana-ātmake), the consideration of everything in particularity --i.e. observing parts--
(sarva-apekṣā) turns away (nivartate) from the perfection of Unlimited Perception
(anubhava-saṃsiddhau). || 3/32 ||
𑆤𑆵𑆬𑆁 𑆠𑆫𑇀𑆲𑆴 𑆱𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆫𑇀𑆡𑆁 𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆥𑆼𑆑𑇀𑆰𑆠𑆼 𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆠𑆷𑆥𑆬𑆩𑇀𑆨𑆳𑆫𑇀𑆡𑆁 𑆤𑆵𑆬𑆩𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆥𑆼𑆑𑇀𑆰𑆠𑆼 𑇆𑇓/𑇓𑇓𑇆

Nīlaṃ tarhi svasiddhyarthaṃ na prakāśamapekṣate |

Prakāśastūpalambhārthaṃ nīlamātmanyapekṣate || 3/33 ||

At that moment (tarhi), for the sake of its own accomplishment (sva-siddhi-artham), an object
(nīlam) (apparently) does not (na) require (apekṣate) Light (to exist) (prakāśam). Though (tu)
Prakāśa or Light (prakāśaḥ), for the sake of obtainment --i.e. perception-- (upalambhārtham)
requires (apekṣate) an object (nīlam) (which rests) in the Self --i.e. in Itself-- (ātmani). || 3/33
||

𑆥𑆳𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪 𑆱𑆶𑆠𑆫𑆳𑆩𑆴𑆠𑇀𑆡𑆩𑆶𑆬𑇀𑆬𑆱𑆼𑆠𑇀 𑇅

𑆄𑆨𑆳𑆱𑆫𑆲𑆴𑆠𑆳 𑆪𑆱𑇀𑆩𑆳𑆤𑇀𑆤𑆽𑆠𑆱𑇀𑆪𑆾𑆠𑇀𑆥𑆠𑇀𑆠𑆴𑆫𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇓/𑇓𑇔𑇆

Pāratantryaṃ prakāśasya sutarāmitthamullaset |

Ābhāsarahitā yasmānnaitasyotpattiriṣyate || 3/34 ||

Thus (ittham), Prakāsa’s or Light’s (prakāśasya) (state of) ‘dependency on another’

(pāratantryam) shines forth (ullaset) still more (sutarām), since (yasmāt) a product (utpattiḥ)
(which is) devoid of Splendour (ābhāsa-rahitā) is recognised (iṣyate) (in such a case as
something which) does not (na) belong to It --i.e. to Light-- (etasya). || 3/34 ||

𑆤𑆤𑆶 𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆪𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆁𑆯𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑆠𑇀𑆠𑆳𑆫𑇀𑆡𑆁 𑆤𑆵𑆬𑆳𑆥𑆼𑆑𑇀𑆰𑆳 𑆑𑆡𑆁 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇓𑇕𑇆

Nanu nīlaprakāśe yaḥ prakāśāṃśo vyavasthitaḥ |

Tasya svarūpasattārthaṃ nīlāpekṣā kathaṃ bhavet || 3/35 ||

An objection (nanu): how is it possible (katham) that a fraction of Prakāśa or Light (prakāśa-
aṃśaḥ) which (yaḥ) is contained (vyavasthitaḥ) in the appearance of an object (as the
possibility of its perception itself) (nīla-prakāśe) becomes (bhavet) ‘dependent on an object’
(nīla-apekṣā) for the sake of the existence of the object’s Essential Nature (tasya…sva-rūpa-
sattā-artham)? || 3/35 ||

𑆱𑇀𑆮𑆫𑆷𑆥𑆬𑆳𑆨𑆂 𑆥𑆷𑆫𑇀𑆮𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆡𑆳𑆁𑆯𑆳𑆠𑇀𑆑𑆳𑆫𑆟𑆳𑆠𑇀𑆩𑆑𑆳𑆠𑇀 𑇅
𑆤𑆵𑆬𑆳𑆥𑆼𑆑𑇀𑆰𑆳 𑆤 𑆠𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆴 𑆱𑇀𑆮𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆱𑆁𑆮𑆴𑆢𑆂 𑇆𑇓/𑇓𑇖𑇆

Svarūpalābhaḥ pūrvasmātprathāṃśātkāraṇātmakāt |
Nīlāpekṣā na tatrāsti svasphurattvena saṃvidaḥ || 3/36 ||

Attainment of an object’s Essential Nature (takes place) (sva-rūpa-lābhaḥ) because of the

first (pūrvasmāt) portion of perception (prathā-aṃśāt) characterized by (the condition of)
‘being its cause’ (kāraṇa-ātmakāt), (so,) ‘dependency on an object’ (nīla-apekṣā) does not
(na) exist (asti) there (tatra) due to its own condition of the Splendour (sva-sphurattvena) of
Consciousness (saṃvidaḥ). || 3/36 ||
𑆤𑆵𑆬𑆳𑆁𑆯𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆳𑆫𑇀𑆡𑆠𑇀𑆮𑆼 𑆥𑇀𑆫𑆡𑆳𑆥𑆼𑆑𑇀𑆰𑆳𑆱𑇀𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇅
𑆠𑆢𑆼𑆠𑆢𑇀𑆣𑆴 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆁 𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇓/𑇓𑇗𑇆

Nīlāṃśasya prathārthatve prathāpekṣāsti vastutaḥ |

Tadetaddhi svatantratvaṃ paratantratvalakṣaṇam || 3/37 ||

The ‘dependency on expansion’ (prathā-apekṣā) actually (vastutaḥ) exists (asti) in the

implication of perception (prathā-artha-tve) (in the case of) the portion of an object (nīla-
aṃśasya). This (etat) is the (tat) State of Self-dependency (sva-tantratvam) (erroneously)
appearing as the state of ‘dependency on something else’ (para-tantra-tva-lakṣaṇam). || 3/37
||

𑆅𑆠𑇀𑆡𑆁 𑆑𑆴𑆩𑆼𑆠𑆢𑆶𑆑𑇀𑆠𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆾𑆥𑆳𑆣𑆴 𑆤𑆴𑆫𑆶𑆥𑆳𑆣𑆴𑆑𑆩𑇀 𑇅

𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪 𑆤𑆴𑆘𑆁 𑆫𑆷𑆥𑆩𑆡𑆮𑆳𑆥𑇀𑆪𑆶𑆨𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇓/𑇓𑇘𑇆

Itthaṃ kimetaduktaṃ syātsopādhi nirupādhikam |

Prakāśasya nijaṃ rūpamathavāpyubhayātmakam || 3/38 ||

Therefore (ittham), why (kim) all this (etat) described (uktam) the Absolute --i.e. unlimited--
(nirupādhikam) Innate (nijam) Nature (rūpam) of Prakāśa or Light (prakāśasya) as limited
(sopādhi)? Or (athavāpi) (It) may be (syāt) both (ubhaya-ātmakam)? || 3/38 ||

𑆱𑆾𑆥𑆳𑆣𑆴 𑆖𑆼𑆢𑆶𑆥𑆳𑆣𑆼𑆯𑇀𑆖 𑆠𑆱𑇀𑆪 𑆖𑆳𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆱𑆁𑆯𑇀𑆫𑆪𑆳𑆠𑇀 𑇅

𑆇𑆨𑆪𑆳𑆱𑆴𑆢𑇀𑆣𑆴𑆠𑆾 𑆫𑆷𑆥𑆁 𑆱𑆴𑆣𑇀𑆪𑆼𑆠𑇀𑆱𑆾𑆥𑆳𑆣𑆴𑆑𑆁 𑆑𑆡𑆩𑇀 𑇆𑇓/𑇓𑇙𑇆

Sopādhi cedupādheśca tasya cānyonyasaṃśrayāt |

Ubhayāsiddhito rūpaṃ sidhyetsopādhikaṃ katham || 3/39 ||

And (ca…ca) being restricted (sopādhi) by its limitation (upādheḥ) (that is) mutual
dependency (tasya…anyonya-saṃśrayāt), how (katham) limited (sopādhikam) nature
(rūpam) is attained (sidhyet) due to the attainment of both --i.e. through dependency and
non-dependency-- (ubhayā-siddhitaḥ)? || 3/39 ||

𑆃𑆡𑆳𑆤𑆶𑆥𑆳𑆣𑆴 𑆠𑆢𑇀𑆫𑆷𑆥𑆩𑆶𑆥𑆳𑆣𑆼𑆂 𑆥𑇀𑆫𑆡𑆤𑆁 𑆑𑆡𑆩𑇀 𑇅

𑆥𑆫𑆱𑇀𑆪𑆳𑆥𑆫𑆤𑆴𑆰𑇀𑆜𑆠𑇀𑆮𑆳𑆢𑆼𑆮𑆁 𑆢𑆶𑆰𑇀𑆪𑆼𑆘𑇀𑆘𑆓𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇓/𑇔𑇐𑇆

Athānupādhi tadrūpamupādheḥ prathanaṃ katham |

Parasyāparaniṣṭhatvādevaṃ duṣyejjagatsthitiḥ || 3/40 ||

Moreover (athā), how can (katham) that (tat) innate (and unlimited) (anupādhi) nature
(rūpam) be the expansion or perception (prathanam) of limitation (upādheḥ)? (And how) the
maintenance of the world (jagat-sthitiḥ) becomes corrupted (duṣyet) due to the condition of
being dependent on something else (apara-niṣṭha-tvāt…evam) (that is the nature of being)
‘another’ (parasya)? || 3/40 ||

𑆃𑆡𑆾𑆨𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆫𑆷𑆥𑆁 𑆱𑆾𑆥𑆳𑆣𑇀𑆪𑆥𑆴 𑆠𑆢𑆶𑆘𑇀𑆙𑆴𑆠𑆩𑇀 𑇅

𑆠𑆡𑆳 𑆱𑆫𑇀𑆮𑆁 𑆱𑆩𑆵𑆖𑆵𑆤𑆩𑆴𑆠𑆴 𑆖𑆼𑆠𑇀𑆠𑆫𑇀𑆲𑆴 𑆖𑆼𑆠𑇀𑆪𑆠𑆳𑆩𑇀 𑇆𑇓/𑇔𑇑𑇆
Athobhayātmakaṃ rūpaṃ sopādhyapi tadujjhitam |
Tathā sarvaṃ samīcīnamiti cettarhi cetyatām || 3/41 ||

Because (athā) the twofold (ubhaya-ātmakam) nature (rūpam) is devoid of that --i.e. mutual
dependency-- (tat-ujjhitam) even with limitation (sopādhi…api). Hence (tathā), the world
(sarvam) must be known (iti…cet tarhi…cetyatām) at that moment (of its perception) (tarhi)
as complete (samīcīnam). || 3/41 ||

𑆠𑆠𑇀𑆫𑆳𑆤𑆶𑆥𑆳𑆣𑆴 𑆪𑆢𑇀𑆫𑆷𑆥𑆁 𑆠𑆱𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆤𑆁 𑆑𑆡𑆩𑇀 𑇅

𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆫𑆷𑆥𑆳𑆪𑆳𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆨𑆶𑆮𑆴 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇔𑇒𑇆

Tatrānupādhi yadrūpaṃ tasyānubhavanaṃ katham |

Svasaṃvedanarūpāyāṃ nirvikalpabhuvi sthitam || 3/42 ||

There (tatra), how (katham) the act of experiencing (anubhavanam) its (tasya) Nature
(rūpam) which (yat) is Unlimited (anupādhi) (and) rests (sthitam) in that which arises in
thoughtlessness (nirvikalpabhuvi) (that is) the appearance of one’s own perception (takes
place) (sva-saṃvedana-rūpāyām)? || 3/42 ||

𑆤 𑆖𑆳𑆥𑆬𑆳𑆥𑆂 𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆂 𑆥𑆷𑆫𑇀𑆮𑆢𑆾𑆰𑆥𑇀𑆫𑆱𑆕𑇀𑆓𑆠𑆂 𑇅

𑆤 𑆖𑆳𑆤𑆶𑆥𑆳𑆣𑆴𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆵𑆬𑆳𑆁𑆯𑆠𑇀𑆮𑆼𑆤 𑆮𑆼𑆢𑆤𑆩𑇀 𑇆𑇓/𑇔𑇓𑇆

Na cāpalāpaḥ kartavyaḥ pūrvadoṣaprasaṅgataḥ |

Na cānupādhirūpasya nīlāṃśatvena vedanam || 3/43 ||

And (ca) denial (apalāpaḥ) is not (na) the duty (kartavyaḥ) when the initial darkness occurs
(pūrva-doṣa-prasaṅgataḥ), and (ca) it is not (na) (about) knowing (vedanam) the unlimited
nature (anupādhi-rūpasya) through the condition of the portion of objects (nīla-aṃśatvena). ||
3/43 ||

𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆢𑆱𑆳𑆕𑇀𑆑𑆼𑆠𑆴𑆑𑆁 𑆩𑆠𑆩𑇀 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆨𑆼𑆢𑆂 𑆑𑆡𑆴𑆠𑆾 𑆪𑆂 𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇓/𑇔𑇔𑇆

Parāhantātmakaṃ tasmāttadasāṅketikaṃ matam |

Pratyakṣabhedaḥ kathito yaḥ svasaṃvedanātmakaḥ || 3/44 ||

Hence (tasmāt), That --i.e. Unlimited Nature-- (tat) is considered (matam) to be the Nature of
unconventional Supreme Self-awareness (asāṅketikam…parā-ahantā-ātmakam) (, and) the
duality of sensory perception (pratyakṣa-bhedaḥ) is called (kathitaḥ) (that) which (yaḥ) has
the characteristic of one’s own experience --i.e. there is nothing to deny then-- (sva-
saṃvedana-ātmakaḥ). || 3/44 ||

𑆠𑆠𑇀𑆫𑆳𑆯𑆪𑆾 𑆤𑆖𑆼𑆢𑆼𑆰𑆱𑇀𑆠𑆢𑇀𑆨𑆼𑆢𑆂 𑆑𑆴𑆤𑇀𑆤𑆴𑆧𑆤𑇀𑆣𑆤𑆂 𑇅

𑆤𑆤𑆶 𑆫𑆑𑇀𑆠𑆾𑆢𑆑𑆤𑇀𑆪𑆳𑆪𑆳𑆢𑇀𑆨𑆮𑆠𑆾𑇁𑆥𑆴 𑆱𑇀𑆩𑆸𑆠𑆴𑆂 𑆑𑆡𑆩𑇀 𑇆𑇓/𑇔𑇕𑇆

Tatrāśayo nacedeṣastadbhedaḥ kinnibandhanaḥ |

Nanu raktodakanyāyādbhavato'pi smṛtiḥ katham || 3/45 ||
What causes (kinnibandhanaḥ) this (eṣaḥ) duality of that (tat-bhedaḥ) there (tatra), if (cet)
not (na) the dwelling-place or receptacle (āśayaḥ), (and) how (katham…nanu) to remember
(smṛtiḥ) even the Lord (bhavataḥ…api) through the proper usage of ‘blood-water’ --i.e. a
sacrificial offering-- (rakta-udaka-nyāyāt)? || 3/45 ||

𑆫𑆑𑇀𑆠𑆾𑆢𑆑𑆳𑆠𑇀𑆩𑆑𑆁 𑆫𑆷𑆥𑆩𑆼𑆑𑆩𑆼𑆮 𑆲𑆴 𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆩𑇀 𑇅

𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆯𑆴𑆬𑇀𑆥𑆼𑆤 𑆠𑆢𑇀𑆨𑆴𑆤𑆠𑇀𑆠𑆴 𑆮𑆴𑆯𑆼𑆰𑆠𑆂 𑇆𑇓/𑇔𑇖𑇆

Raktodakātmakaṃ rūpamekameva hi tāttvikam |

Vikalpastu svaśilpena tadbhinatti viśeṣataḥ || 3/46 ||

Only the Solitary (ekam…eva) form (of Thoughtlessness) (rūpam), which has the nature of
‘blood-water’ (rakta-udaka-ātmakam), is truly (hi) conformable to reality (tāttvikam), though
(tu) a thought (vikalpaḥ) cuts (bhinatti) that (tat) by means of its diversified appearance (sva-
śilpena), according to its differences (viśeṣataḥ). || 3/46 ||

𑆠𑆢𑇀𑆮𑆤𑇀𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆩𑆳𑆒𑆟𑇀𑆝𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆯𑆴𑆬𑇀𑆥𑆠𑆱𑇀𑆠𑆠𑇀𑆫 𑆑𑆼𑆮𑆬𑆁 𑆒𑆟𑇀𑆝𑆤𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇔𑇗𑇆

𑆃𑆮𑆴𑆨𑆳𑆓𑆳𑆠𑇀𑆩𑆑𑆳𑆢𑇀𑆨𑆳𑆱𑆳𑆠𑇀𑆠𑆳𑆢𑆸𑆯𑆳𑆢𑆼𑆮 𑆑𑆳𑆫𑆟𑆳𑆠𑇀 𑇅
𑆑𑆳𑆫𑇀𑆪𑆱𑇀𑆪 𑆠𑆳𑆢𑆸𑆯𑆱𑇀𑆪𑆽𑆮 𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆼𑆤 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑆩𑇀 𑇆𑇓/𑇔𑇘𑇆

Tadvannīlaprakāśātmarūpamākhaṇḍataḥ sthitam |
Vikalpaśilpatastatra kevalaṃ khaṇḍanaṃ sthitam || 3/47 ||

Avibhāgātmakādbhāsāttādṛśādeva kāraṇāt |
Kāryasya tādṛśasyaiva prabandhena pravartanam || 3/48 ||

Thus (tadvat), that Nature (which) is the Essence of the appearance of an object (nīla-
prakāśa-ātmā-rūpam) rests (sthitam) in fullness (ākhaṇḍataḥ), (and) only (kevalam) there
(tatra) exists (sthitam) the act of dividing (khaṇḍanam) due to the diversified appearance of
thoughts (vikalpa-śilpataḥ) (, because such dividing is) engaged (pravartanam) in only (eva)
the continuous series (prabandhena) of such (tādṛśasya) a deed --i.e. dividing-- (kāryasya),
merely (eva) because of such (tādṛśāt) a cause (kāraṇāt) that is Light (bhāsāt), (which) has
the nature of being undivided (avibhāga-ātmakāt). || 3/47-48 ||

𑆃𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆳𑆯𑇀𑆫𑆪𑆠𑆳 𑆪𑆳𑆱𑇀𑆠𑆶 𑆢𑆾𑆰𑆳 𑆮𑆽𑆑𑆬𑇀𑆥𑆴𑆑𑆳 𑆩𑆠𑆳𑆂 𑇅

𑆱𑆩𑇀𑆨𑆮𑆼𑆪𑆶𑆂 𑆑𑆡𑆁 𑆠𑆠𑇀𑆫 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆿 𑇆𑇓/𑇔𑇙𑇆

Anyonyāśrayatā yāstu doṣā vaikalpikā matāḥ |

Sambhaveyuḥ kathaṃ tatra nirvikalpapratiṣṭhitau || 3/49 ||

The states of mutual dependency (anyonya-āśrayatāḥ) which (yāḥ) are darkness (doṣāḥ)
are considered (matāḥ) to be full of doubts (vaikalpikāḥ). How (katham) (they) would find
room (sambhaveyuḥ) there (tatra) in a firm stand of thoughtlessness (nirvikalpa-
pratiṣṭhitau)? || 3/49 ||

𑆘𑇀𑆚𑆳𑆠𑆁 𑆑𑆴𑆤𑇀𑆠𑇀𑆮𑆼𑆰 𑆢𑇀𑆮𑆴𑆓𑆶𑆟𑆾 𑆤𑇀𑆪𑆳𑆪𑆾 𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆾𑆂 𑇅

𑆮𑆴𑆫𑆾𑆣𑆳𑆠𑇀𑆠𑆳𑆮𑆢𑆼𑆑𑆠𑇀𑆮𑆁 𑆱𑇀𑆪𑆳𑆘𑇀𑆘𑆝𑆳𑆘𑆝𑆪𑆾𑆂 𑆑𑆡𑆩𑇀 𑇆𑇓/𑇕𑇐𑇆

Jñātaṃ kintveṣa dviguṇo nyāyo nīlaprakāśayoḥ |

Virodhāttāvadekatvaṃ syājjaḍājaḍayoḥ katham || 3/50 ||

How could (katham) Unity (eka-tvam) of the lifeless and the Alive (jaḍa-ajaḍayoḥ) actually
exists (syāt) while (tāvat) (this Unity is) perceived (jñātam) as a twofold (dviguṇaḥ) logical
argument (nyāyaḥ) about the opposition (virodhāt) of object and Light (nīla-prakāśayoḥ) in
(those who keep) questioning impudently (because of the illusion of such an imagined
opposition) (kintveṣa)? || 3/50 ||

𑆤𑆴𑆫𑆁𑆯𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆯𑇀𑆖 𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆾 𑆩𑆠𑆂 𑇅

𑆱𑆳𑆕𑇀𑆓𑆯𑇀𑆖𑆳𑆤𑇀𑆪𑆥𑇀𑆫𑆡𑆳𑆣𑆵𑆤𑆾𑇁𑆥𑇀𑆪𑆨𑇀𑆪𑆳𑆱𑆱𑇀𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆾 𑆩𑆠𑆂 𑇆𑇓/𑇕𑇑𑇆

Niraṃśasvaprakāśaśca prakāśastāttviko mataḥ |

Sāṅgaścānyaprathādhīno'pyabhyāsastāttviko mataḥ || 3/51 ||

And (ca) Prakāśa or Light (prakāśaḥ) is one’s own undivided or partless Light (nir-aṃśa-sva-
prakāśaḥ) (that is) considered (mataḥ) to be Real (tāttvikaḥ). And (ca) even (api) (that which)
is dependent on the perception of another (anya-prathā-adhīnaḥ) with all its limbs (sāṅgaḥ)
of multiplication (abhyāsaḥ) is considered (mataḥ) to be real --i.e. Light and Its product are
equally real-- (tāttvikaḥ). || 3/51 ||

𑆱𑆫𑇀𑆮𑆡𑆽𑆑𑇀𑆪𑆼𑇁𑆤𑇀𑆪 * * * 𑆱𑆠𑇀𑆪𑆳𑆱𑆠𑇀𑆪𑆠𑇀𑆮𑆲𑆳𑆤𑆴𑆠𑆂 𑇅
𑆍𑆑𑆳𑆤𑆼𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆾 𑆤 𑆤𑆴𑆫𑆶𑆣𑇀𑆪𑆠𑆼 𑇆𑇓/𑇕𑇒𑇆

Sarvathaikye'nya * * * satyāsatyatvahānitaḥ |
Ekānekasvabhāvatvātsvabhāvo na nirudhyate || 3/52 ||

Everywhere (sarvathā) in oneness (aikye) ***, because of the disappearance of (the ideas
of) real and unreal (satya-asatyatva-hānitaḥ) due to the innate nature of the one and the
many (that is oneness) (eka-aneka-sva-bhāvatvāt), one’s own Essential Nature (svabhāvaḥ)
is not (na) suppressed --i.e. It shines freely-- (nirudhyate). || 3/52 ||

𑆱𑇀𑆮𑆨𑆳𑆮𑆮𑆴𑆤𑆴𑆫𑆾𑆣𑆱𑇀𑆠𑆶 𑆧𑆳𑆣𑆴𑆠𑆾𑇁𑆤𑆶𑆨𑆮𑆼𑆤 𑆪𑆠𑇀 𑇅

𑆠𑆠𑇀𑆱𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆥𑇀𑆫𑆑𑆳𑆯𑆾𑇁𑆤𑇀𑆪𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆲𑆼𑆠𑆶𑆠𑆳𑆩𑆴𑆪𑆳𑆠𑇀 𑇆𑇓/𑇕𑇓𑇆

Svabhāvavinirodhastu bādhito'nubhavena yat |

Tatsvasiddhaprakāśo'nyavyavasthāhetutāmiyāt || 3/53 ||

(Someone who) is uninfluenced by one’s own Essential Nature (sva-bhāva-vinirodhaḥ…tu)

is oppressed (bādhitaḥ), (and he) should seek (iyāt) the cause of the establishment of
another --i.e of an object-- (anya-vyavasthā-hetutām) by unlimited perception (anubhavena),
(because) it is that (tat) which (yat) is the spontaneously appearing Innate Light (sva-siddha-
prakāśaḥ). || 3/53 ||

𑆃𑆒𑆟𑇀𑆝𑇀𑆪𑆾𑇁𑆥𑆴 𑆠𑆢𑆼𑆰𑇀𑆛𑆮𑇀𑆪𑆾𑇁𑆨𑆼𑆢𑆾 𑆤𑆵𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆾𑆂 𑇅

𑆠𑆠𑆾 𑆫𑆑𑇀𑆠𑆾𑆢𑆑𑆤𑇀𑆪𑆳𑆪𑆾𑇁𑆱𑆕𑇀𑆓𑆠𑆾𑇁𑆠𑇀𑆫 𑆑𑆡𑆁 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇕𑇔𑇆
Akhaṇḍyo'pi tadeṣṭavyo'bhedo nīlaprakāśayoḥ |
Tato raktodakanyāyo'saṅgato'tra kathaṃ bhavet || 3/54 ||

Even (api) the irrefutable (akhaṇḍyaḥ) non-difference (abhedaḥ) of objects and Light (nīla-
prakāśayoḥ) is to be striven after by that --i.e. by Innate Light-- (tat-eṣṭavyaḥ); therefore
(tataḥ), how (katham) the method of ‘blood-water’ (rakta-udaka-nyāyaḥ) becomes (bhavet)
unattached (asaṅgataḥ) there (atra)? || 3/54 ||

𑆃𑆤𑇀𑆪𑆖𑇀𑆖 𑆤𑆵𑆬𑆥𑇀𑆫𑆡𑆪𑆾𑆫𑆨𑆼𑆢𑆼 𑆮𑆳𑆱𑇀𑆠𑆮𑆼 𑆑𑆡𑆩𑇀 𑇅

𑆄𑆨𑆳𑆱𑆮𑆴𑆓𑆩𑆳𑆢𑆖𑇀𑆗𑆳𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆨𑆷𑆠𑆳 𑆥𑇀𑆫𑆡𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇕𑇕𑇆

Anyacca nīlaprathayorabhede vāstave katham |

Ābhāsavigamādacchānmuktibhūtā prathā bhavet || 3/55 ||

Moreover (anyat-ca), how is it (katham) that in real (vāstave) non-difference (abhede) of

object and (its) perception (nīla-prathayoḥ), perception (prathā) (which takes place) because
of the clear (acchāt) avoidance of manifestation (ābhāsa-vigamāt) (will finally) consists of
Liberation --i.e. how can avoidance of perception during perception be Liberation-- (mukti-
bhūtā)? || 3/55 ||

𑆃𑆤𑆳𑆢𑆴𑆑𑆥𑇀𑆫𑆮𑆳𑆲𑆳𑆠𑇀𑆩𑆳 * * * * * * * * 𑇅
𑆘𑇀𑆚𑆳𑆠𑆸𑆠𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑆳𑆱𑆳𑆫𑆁 * * * * * 𑇆𑇓/𑇕𑇖𑇆

Anādikapravāhātmā * * * * * * * * |
Jñātṛtvakartṛtvakartṛtāsāraṃ * * * * * || 3/56 ||

…the essence of the beginningless flow (anādika-pravāha-ātmā) …… the flow of knowledge

and the performer (jñātṛtva-kartṛtva-kartṛtā-sāram) … || 3/56 ||

* * * 𑇆𑇓/𑇕𑇗𑇆

𑆥𑇀𑆫𑆡𑆳𑆮𑆳𑆱𑆤𑆪𑆾𑆯𑇀𑆖𑆳𑆤𑇀𑆪𑆳 𑆱𑆳𑆩𑆓𑇀𑆫𑆵 𑆤𑆳𑆱𑇀𑆠𑆴 𑆮𑆳𑆱𑇀𑆠𑆮𑆵 𑇅

𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆓𑆩𑆼𑇁𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆢𑇀𑆣𑆼𑆠𑆾𑆫𑇀𑆮𑆳𑆱𑆤𑆳𑆑𑇀𑆰𑆪𑆂 𑇆𑇓/𑇕𑇘𑇆

* * * || 3/57 ||

Prathāvāsanayoścānyā sāmagrī nāsti vāstavī |

Prakāśavigame'pi syādyaddhetorvāsanākṣayaḥ || 3/58 ||

And (ca) no (na) real (vāstavī) completeness or totality (sāmagrī) (, which is) different (anyā)
from perception and (its) impressions (prathā-vāsanayoḥ), exists (asti). (Because It --i.e.
totality--) actually (exists) (syāt) even (api) in the avoidance of Prakāśa or Light (prakāśa-
vigame), which is (yat) the destruction of the impression (vāsanā-kṣayaḥ) of (Its) ‘cause’
(hetoḥ). || 3/58 ||

𑆠𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆑𑆳𑆬𑆼 𑆪𑆱𑇀𑆠𑆘𑇀𑆘𑇀𑆚𑆽𑆫𑆳𑆨𑆳𑆱𑆾𑆖𑇀𑆗𑆼𑆢 𑆅𑆰𑇀𑆪𑆠𑆼 𑇅

𑆤𑆱𑇀𑆮𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳𑆱𑇀𑆪 𑆮𑆴𑆑𑆬𑆱𑇀𑆮𑆲𑆼𑆠𑆾𑆫𑆮𑆴𑆫𑆳𑆩𑆠𑆂 𑇆𑇓/𑇕𑇙𑇆
Tanmuktikāle yastajjñairābhāsoccheda iṣyate |
Nasvaprāptāsya vikalasvahetoravirāmataḥ || 3/59 ||

In the moment of liberation from that --i.e. from manifestation-- (tat-mukti-kāle), which --i.e.
that moment-- (yaḥ) is considered to be (iṣyate) the destruction of manifestation (ābhāsa-
ucchedaḥ) by the knowers of that --i.e. of manifestation, who think that manifestation is
different from them-- (tat-jñaiḥ), one does not recognize his own Self (na…sva-prāptā…
asya) because of the continuance (avirāmataḥ) of the confusion about one’s own cause
(vikala-sva-hetoḥ). || 3/59 ||

Notes:

When someone thinks that manifestation is something different from him, from which idea
one must become freed to attain Liberation, then he actually thinks that anything can
disappear, consequently, he will think the same about his own Self, and he will remain
confused.

𑆠𑆠𑇀𑆫𑆾𑆥𑆳𑆢𑆳𑆤𑆯𑆶𑆢𑇀𑆣𑆳𑆢𑆴 𑆪𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆥𑆫𑆴𑆑𑆬𑇀𑆥𑇀𑆪𑆠𑆼 𑇅
𑆤 𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑆳𑆧𑆵𑆘𑆁 𑆪𑆶𑆑𑇀𑆠𑆴𑆠𑆂 𑆥𑆫𑇀𑆪𑆮𑆱𑇀𑆪𑆠𑆴 𑇆𑇓/𑇖𑇐𑇆

Tatropādānaśuddhādi yatkiñcitparikalpyate |
Na tatsarvajñatābījaṃ yuktitaḥ paryavasyati || 3/60 ||

Any kind (yat…kiñcit) of devouring of the impurity of perception (upādāna-aśuddha-ādi) (,

which) is imagined or performed (parikalpyate) there (tatra), is (tat) not (na) produced by
omniscience (sarva-jña-tā-bījam) properly (yuktitaḥ) in the end --i.e. any idea of cleaning is
illusory-- (paryavasyati). || 3/60 ||

𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆾𑆥𑆳𑆣𑆴𑆑𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑆫𑆱𑇀𑆥𑆫𑆱𑆩𑆳𑆯𑇀𑆫𑆪𑆳𑆠𑇀 𑇅

𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆼𑇁𑆥𑆴 𑆑𑆡𑆁 𑆤𑆳𑆩 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆩𑆣𑆴𑆓𑆖𑇀𑆗𑆠𑆴 𑇆𑇓/𑇖𑇑𑇆

Tasmātsopādhikaṃ jñānaṃ parasparasamāśrayāt |

Tādātmye'pi kathaṃ nāma pratiṣṭhāmadhigacchati || 3/61 ||

Therefore (tasmāt), (if) knowledge --i.e. perception-- (jñānam) is limited (sopādhikam) by

mutual dependency (paras-para-samāśrayāt), how possibly (katham…nāma) (it) attains
(adhigacchati) rest (pratiṣṭhām) even (api) on oneness (tādātmye)? || 3/61 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪 𑆖 𑆖𑆴𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆫𑆷𑆥𑆁 𑆪𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀 𑇅

𑆠𑆢𑆶𑆥𑆳𑆣𑆴𑆁 𑆥𑇀𑆫𑆠𑆴 𑆑𑆡𑆁 𑆩𑆳𑆠𑇀𑆫𑆪𑆳𑆥𑆴 𑆥𑇀𑆫𑆱𑆫𑇀𑆥𑆠𑆴 𑇆𑇓/𑇖𑇒𑇆

Prakāśasya ca cinmātrarūpaṃ yatsvapratiṣṭhitam |

Tadupādhiṃ prati kathaṃ mātrayāpi prasarpati || 3/62 ||

And (ca) how is it possible (katham) (that) the (tat) Nature of Light which consists only of
Consciousness (yat…prakāśasya…cit-mātra-rūpam) (-as it) is dependent on Itself-
(svapratiṣṭhitam) advances (prasarpati) towards (prati) limitation (upādhim) in small portions
(mātrayā...api)? || 3/62 ||

𑆥𑇀𑆫𑆠𑆵𑆠𑆿 𑆪𑆖𑇀𑆖 𑆤𑆳𑆫𑆷𑆞𑆁 𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆼𑇁𑆥𑆴 𑆤 𑆠𑆢𑇀𑆨𑆮𑆼𑆠𑇀 𑇅

𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆨𑆳𑆘𑆤𑆁 𑆪𑆢𑇀𑆮𑆤𑇀𑆩𑆟𑆴𑆫𑆿𑆥𑇀𑆪𑆳𑆢𑆴𑆑𑆽𑆫𑆬𑆩𑇀 𑇆𑇓/𑇖𑇓𑇆

Pratītau yacca nārūḍhaṃ tādātmye'pi na tadbhavet |

Pratītibhājanaṃ yadvanmaṇiraupyādikairalam || 3/63 ||

And (ca) that (tat) which (yat) is not (na) ascended (ārūḍham) to complete understanding
(pratītau) does not even (api…na) exist (bhavet) in oneness (tādātmye), because (yadvat)
‘participating in complete understanding’ (pratīti-bhājanam) is (like:) “enough (alam) of gems
and silver” (maṇi-raupya-adikaiḥ)! || 3/63 ||

𑆃𑆤𑆼𑆤𑆽𑆮𑆳𑆯𑆪𑆼𑆤𑆾𑆑𑇀𑆠𑆾 𑆪𑆶𑆑𑇀𑆠𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆽𑆂 𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆫𑇀𑆡𑆾𑆥𑆫𑆑𑇀𑆠𑆾𑇁𑆥𑆴 𑆱𑇀𑆦𑆛𑆴𑆑𑆳𑆢𑆴𑆘𑆝𑆾𑆥𑆩𑆂 𑇆𑇓/𑇖𑇔𑇆

Anenaivāśayenokto yuktitattvavicakṣaṇaiḥ |
Prakāśārthoparakto'pi sphaṭikādijaḍopamaḥ || 3/64 ||

(It is) is declared (uktaḥ) by the Knowers of the truth of union (yukti-tattva-vicakṣaṇaiḥ)
merely through this resting-place (of Unity) (anena…āśayena…eva), even (api) (when It is)
coloured by visible objects (prakāśa-artha-upa-raktaḥ) (that is) similar to the dullness of a
crystal, etc. (sphaṭika-ādi-jaḍa-upamaḥ). || 3/64 ||

𑆤𑆤𑆶 𑆤𑆵𑆬𑆥𑇀𑆫𑆡𑆳𑆑𑆳𑆬𑆼 𑆤𑆵𑆬𑆳𑆠𑇀𑆩𑆳𑆠𑆴𑆫𑆪𑆾𑇁𑆣𑆴𑆑𑆂 𑇅

𑆃𑆥𑆲𑇀𑆤𑆾𑆠𑆶𑆁 𑆑𑆡𑆁 𑆯𑆑𑇀𑆪𑆂 𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑆪𑆂 𑆥𑇀𑆫𑆡𑆂 𑇆𑇓/𑇖𑇕𑇆

Nanu nīlaprathākāle nīlātmātirayo'dhikaḥ |

Apahnotuṃ kathaṃ śakyaḥ paratantramayaḥ prathaḥ || 3/65 ||

In the moment of the expansion or perception of an object (nanu…nīla-prathā-kāle), how

(katham) an additional (adhikaḥ) expansion (prathaḥ) (which) hides the essence of an object
(nīla-ātmā-tirayaḥ) (-as it) consists of ‘dependency on another’- (para-tantra-mayaḥ) is
concealable (śakyaḥ…apahnotum)? || 3/65 ||

𑆃𑆣𑆴𑆑𑆯𑇀𑆖𑆼𑆠𑇀𑆑𑆡𑆁 𑆨𑆳𑆠𑆴 𑆨𑆳𑆠𑆴 𑆖𑆼𑆢𑆣𑆴𑆑𑆂 𑆑𑆡𑆩𑇀 𑇅

𑆨𑆳𑆱𑆠𑆼 𑆖𑆳𑆣𑆴𑆑𑆁 𑆖𑆼𑆠𑆴 𑆥𑆫𑆱𑇀𑆥𑆫𑆩𑆱𑆕𑇀𑆓𑆠𑆩𑇀 𑇆𑇓/𑇖𑇖𑇆

Adhikaścetkathaṃ bhāti bhāti cedadhikaḥ katham |

Bhāsate cādhikaṃ ceti parasparamasaṅgatam || 3/66 ||

And (ced) how (katham) (it) appears (bhāti) as additional (adhikaḥ), and (ced) how (katham)
is that (it) appears (at all) (bhāti), and (ca…ca) shines (bhāsate) like (something) additional
(adhikaṃ) or (iti) mutually (paras-param) ununited (asaṅgatam)? || 3/66 ||

𑆥𑇀𑆫𑆑𑆳𑆯 𑆍𑆮 𑆠𑆫𑇀𑆲𑆴 𑆱𑇀𑆪𑆳𑆤𑇀𑆤𑆴𑆫𑆶𑆥𑆳𑆣𑆴𑆫𑇀𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆂 𑇅

𑆍𑆮𑆁 𑆖 𑆤𑆳𑆤𑆳 𑆃𑆤𑆶𑆨𑆮𑆩𑆪𑆵 𑆤𑆯𑇀𑆪𑆼𑆘𑇀𑆘𑆓𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇓/𑇖𑇗𑇆
Prakāśa eva tarhi syānnirupādhirnirañjanaḥ |
Evaṃ ca nānā anubhavamayī naśyejjagatsthitiḥ || 3/67 ||

Then (tarhi) only (eva) Light (prakāśaḥ) is (syāt) Absolute (nirupādhiḥ) (and) Spotless
(nirañjanaḥ) (, and) destroys --i.e. conceals-- (naśyet). This way (evam…ca), the
maintenance of the world (jagat-sthitiḥ) consists of various perceptions (nānā-anubhava-
mayī). || 3/67 ||

𑆃𑆠𑇀𑆫𑆾𑆖𑇀𑆪𑆠𑆼 𑆪𑆢𑆣𑆴𑆑𑆁 𑆨𑆳𑆤𑆳𑆠𑇀𑆠𑆠𑇀𑆠𑆳𑆮𑆠𑇀𑆥𑇀𑆫𑆡𑆩𑆪𑆶𑆑𑇀𑆠𑆴𑆠𑆂 𑇅

𑆪𑆢𑆳 𑆱𑇀𑆮𑆾𑆬𑇀𑆬𑆼𑆒𑆮𑆴𑆨𑆮𑆂 𑆥𑇀𑆫𑆡𑆪𑆳 𑆘𑆓𑆢𑆶𑆢𑇀𑆓𑆩𑆂 𑇅
𑆃𑆤𑆮𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆫𑆷𑆥𑆠𑇀𑆮𑆁 𑆠𑆢𑆳 𑆠𑆱𑇀𑆪 𑆤𑆴𑆘𑆁 𑆥𑇀𑆫𑆠𑆴 𑇆𑇓/𑇖𑇘-𑇖𑇙𑇆

Atrocyate yadadhikaṃ bhānāttattāvatprathamayuktitaḥ |

Yadā svollekhavibhavaḥ prathayā jagadudgamaḥ |
Anavacchinnarūpatvaṃ tadā tasya nijaṃ prati || 3/68-69 ||

There (atra) that (tat) which (yat) previously (tāvat) was said to be (ucyate) higher (adhikam)
than perception (bhānāt), when (yadā) the Power (which) causes one’s own Self to come
forth --i.e. Appear-- (sva-ullekha-vibhavaḥ) (, becomes) the world (jagat-udgamaḥ) through
(Unlimited) Perception (prathayā) by means of the First --i.e. by Vyomeśvarī-- (prathama-
yuktitaḥ), then (tadā), Its (tasya) Uninterrupted Nature (anavacchinna-rūpatvam) (becomes)
one’s own (nijam…prati). || 3/68-69 ||

𑆖𑆴𑆢𑆶𑆬𑇀𑆬𑆼𑆒𑆩𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆖𑆴𑆢𑆶𑆬𑇀𑆬𑆼𑆒𑆼 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀 𑇅

𑆖𑆴𑆢𑆶𑆬𑇀𑆬𑆼𑆒𑆳𑆢𑆤𑆣𑆴𑆑𑆁 𑆬𑆾𑆑𑆪𑆳𑆠𑇀𑆫𑆳𑆥𑇀𑆫𑆱𑆳𑆣𑆑𑆩𑇀 𑇆𑇓/𑇗𑇐𑇆

Cidullekhamayaṃ viśvaṃ cidullekhe pratiṣṭhitam |

Cidullekhādanadhikaṃ lokayātrāprasādhakam || 3/70 ||

The world (viśvam) is made of the Expansion of Consciousness (cit-ullekha-mayam),

situated (pratiṣṭhitam) in the Expansion of Consciousness (cit-ullekhe). (It is) perfect
(anadhikam) (and) beautifies worldly existence (loka-yātrā-prasādhakam), because of the
(Beauty of the) Expansion of Consciousness (cit-ullekhāt). || 3/70 ||

𑆇𑆬𑇀𑆬𑆼𑆒𑆯𑇀𑆖 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆳 𑆱𑇀𑆮𑆳𑆨𑆳𑆱𑆩𑆪𑆤𑆴𑆫𑇀𑆩𑆴𑆠𑆂 𑇅

𑆅𑆪𑆁 𑆱𑆳 𑆮𑆱𑇀𑆠𑆶𑆤𑆂 𑆱𑆴𑆢𑇀𑆣𑆴𑆱𑇀𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆵 𑆮𑆴𑆢𑆶𑆰𑆳𑆁 𑆩𑆠𑆳 𑇆𑇓/𑇗𑇑𑇆

Ullekhaśca vimarśātmā svābhāsamayanirmitaḥ |

Iyaṃ sā vastunaḥ siddhistāttvikī viduṣāṃ matā || 3/71 ||

And (ca) (such) an Expansion (ullekhaḥ) has the Nature of Self-awareness (vimarśa-ātmā)
(that is) made of one’s own Splendour (sva-bhāsa-maya-nirmitaḥ). This (iyam) is (sā) the
Realization (siddhiḥ) of Reality (vastunaḥ), (which Realization) is considered (matā) to be
real (tāttvikī) by the wise (viduṣām). || 3/71 ||

𑆱𑆼𑆪𑆁 𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆠𑆳 𑆧𑆾𑆣𑆱𑇀𑆪 𑆩𑆲𑆳𑆱𑆠𑇀𑆠𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇅

𑆱𑇀𑆮𑆾𑆬𑇀𑆬𑆼𑆒𑆑𑆫𑇀𑆠𑆸𑆠𑆳𑆱𑆳𑆫𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇓/𑇗𑇒𑇆
Seyaṃ sphurattā bodhasya mahāsattāsvarūpiṇī |
Svollekhakartṛtāsārā pratyakṣānubhavātsthitā || 3/72 ||

This (iyam) is the (sā) Vibration (sphurattā) of Awareness (bodhasya) appearing in the form
of Supreme Existence (mahā-sattā-svarūpiṇī) (That is) the Essence of the agent of one’s
own Expansion (sva-ullekha-kartṛtā-sārā), (which) remains (sthitā) in direct sensory
experience also called ‘Unlimited Perception’ (in the Doctrine of the Mahānaya) (pratyakṣa-
anubhavāt). || 3/72 ||

𑆍𑆠𑆠𑇀𑆱𑇀𑆮𑆾𑆬𑇀𑆬𑆼𑆒𑆮𑆴𑆨𑆮𑆩𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅

𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆳𑆢𑆤𑆶𑆤𑇀𑆨𑆓𑇀𑆤𑆩𑆶𑆤𑇀𑆩𑆓𑇀𑆤𑆩𑆴𑆮 𑆨𑆳𑆱𑆪𑆼𑆠𑇀 𑇆𑇓/𑇗𑇓𑇆

Etatsvollekhavibhavamayaṃ viśvaṃ svabhāvataḥ |

Svatantratvādanunbhagnamunmagnamiva bhāsayet || 3/73 ||

This (etat) world (viśvam) is made of the Glory of one’s own Expansion (sva-ullekha-
vibhava-mayam) (that is) revealed (bhāsayet) naturally (svabhāvataḥ) as emerged
(unmagnam…iva) unbroken (unbhagnam) because of the State of Independency (sva-
tantratvāt). || 3/73 ||

𑆃𑆒𑆟𑇀𑆝𑆮𑆴𑆰𑆪𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆳𑆢𑆤𑆶𑆨𑆮𑆳𑆖𑇀𑆖 𑆠𑆠𑇀 𑇅
𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑇀𑆡𑆴𑆠𑆁𑆖𑆴𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆱𑆳𑆫𑆠𑆂 𑇆𑇓/𑇗𑇔𑇆

Akhaṇḍaviṣayānandamayādanubhavācca tat |
Sāmarasyena sarvatra sthitaṃcinmātrasārataḥ || 3/74 ||

And (ca) that --i.e. the world-- (tat) due to direct perception (anubhavāt), (which) is made of
the Bliss of all the sense-objects (akhaṇḍa-viṣaya-ānanda-mayāt), remains (sthitam)
everywhere (sarvatra) through Oneness (sāmarasyena) because of that Essence (which) is
made only of Consciousness (cit-mātra-sārataḥ). || 3/74 ||

𑆢𑆴𑆓𑇀𑆢𑆼𑆯𑆑𑆳𑆬𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆨𑆼𑆢𑆳𑆢𑇀𑆨𑆳𑆓𑆮𑆠𑆳𑆢𑇀𑆪𑆢𑆴 𑇅
𑆠𑆢𑆳𑆠𑇀𑆩𑆮𑆫𑇀𑆠𑆴𑆤𑆴 𑆘𑇀𑆚𑆳𑆤𑆼 𑆨𑆼𑆢𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆡𑆳 𑆑𑆡𑆩𑇀 𑇆𑇓/𑇗𑇕𑇆

Digdeśakālavaicitryabhedādbhāgavatādyadi |
Tadātmavartini jñāne bhedaḥ syāttatprathā katham || 3/75 ||

How can (katham) duality (bhedaḥ) be (syāt) the expansion of that --i.e. of Consciousness--
(tat-prathā), if (yadi) (duality, which) rises from the divine (bhāgavatāt) dualism of the
manifoldness of space and time (dig-deśa-kāla-vaicitrya-bhedāt), exists in (such a)
knowledge (jñāne) (that is) situated in its Essence (tat-ātmā-vartini)? || 3/75 ||

𑆥𑇀𑆫𑆡𑆳𑆱𑆳𑆩𑆫𑇀𑆡𑇀𑆪𑆠𑆂 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆢𑇀𑆨𑆼𑆢𑆾 𑆤 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆤𑆮𑆳𑆁𑆯𑆳𑆁𑆯𑆴𑆑𑆪𑆳 𑆨𑆼𑆢 𑆄𑆨𑆳𑆱𑆼𑇁𑆥𑇀𑆪𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇓/𑇗𑇖𑇆

𑆠𑆴𑆬𑆫𑆳𑆯𑆴𑆮𑆢𑆘𑇀𑆚𑆳𑆤𑆳𑆠𑇀𑆱𑆕𑇀𑆓𑆠𑆠𑇀𑆮𑆼𑆤 𑆮𑆳𑆱𑆤𑆳𑆠𑇀 𑇅
𑆃𑆠𑆂 𑆥𑇀𑆫𑆡𑆽𑆑𑆫𑆷𑆥𑆠𑇀𑆮𑆩𑆳𑆨𑆳𑆱𑆱𑇀𑆪 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇗𑇗𑇆
Prathāsāmarthyataḥ tasmāttadbhedo na vyavasthitaḥ |
Navāṃśāṃśikayā bheda ābhāse'pyanubhūyate || 3/76 ||

Tilarāśivadajñānātsaṅgatatvena vāsanāt |
Ataḥ prathaikarūpatvamābhāsasya vyavasthitam || 3/77 ||

Because (tasmāt) of the Oneness of Expansion (prathā-sāmarthyataḥ), its duality (tat-

bhedaḥ) is not (na) established (vyavasthitaḥ), (though) duality (bhedaḥ) is experienced
(anubhūyate) even (api) in manifestation (ābhāse) by forming ‘a new part’ (nava-āṃśa-
amśikayā) like a small measure of quantity (tila-rāśi-vat) because of ignorance (ajñānāt)
accumulated (saṅgatatvena) as an impression (vāsanāt). Therefore (ataḥ), the condition of
the Sameness --i.e. Oneness-- of Expansion or Perception (prathā-eka-rūpa-tvam) with
manifestation (ābhāsasya) remains (vyavasthitam). || 3/76-77 ||

𑆃𑆤𑇀𑆪𑆖𑇀𑆖 𑆖𑆴𑆠𑇀𑆫𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆼𑆠𑆢𑆼𑆮𑆳𑆮𑆨𑆳𑆱𑆠𑆼 𑇅
𑆠𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆾 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆾𑇁𑆥𑆴 𑆠𑆢𑇀𑆫𑆷𑆥𑆁 𑆘𑇀𑆚𑆳𑆠𑆶𑆩𑆑𑇀𑆰𑆩𑆂 𑇆𑇓/𑇗𑇘𑇆

Anyacca citravijñānametadevāvabhāsate |
Tatprapañco vibhinno'pi tadrūpaṃ jñātumakṣamaḥ || 3/78 ||

Otherwise (anyat-ca), even (eva) this (etat) bright understanding (citra-vijñānam) appears
(avabhāsate) as Its expansion (tat-prapañcaḥ), (which) is though separated (vibhinnaḥ…api)
(, so it is) unable (akṣamaḥ) to know (jñātum) its Nature (tat-rūpam). || 3/78 ||

𑆤 𑆖 𑆮𑇀𑆪𑆱𑇀𑆠𑆂 𑆱𑆩𑆱𑇀𑆠𑆾 𑆮𑆳 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆨𑆼𑆢𑆑𑆂 𑇅

𑆠𑆡𑆳𑆠𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆳𑆱𑆴𑆢𑇀𑆣𑆼𑆂 𑆱𑆩𑆁 𑆠𑆠𑇀𑆥𑇀𑆫𑆡𑆤𑆁 𑆑𑆡𑆩𑇀 𑇆𑇓/𑇗𑇙𑇆

Na ca vyastaḥ samasto vā tatsvarūpasya bhedakaḥ |

Tathātvānubhavāsiddheḥ samaṃ tatprathanaṃ katham || 3/79 ||

And (ca) the divider (bhedakaḥ) of its Essential Nature (tat-sva-rūpasya) is not (na) divided
(vyastaḥ) or (vā) united (samastaḥ), (so,) how (katham) its Expansion (tat-prathanam) can
be equal (samam) to the imperfect accomplishment of the direct experience of such a state
or truth (tathātva-anubhava-asiddheḥ)? || 3/79 ||

𑆠𑆢𑇀𑆮𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆵 𑆱𑆁𑆮𑆴𑆢𑆼𑆑𑆳 𑆖𑆼𑆠𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆡𑆳 𑆑𑆡𑆩𑇀 𑇅

𑆠𑆤𑇀𑆤𑆴𑆪𑆤𑇀𑆠𑇀𑆫𑆟𑆪𑆳 𑆖𑆳𑆱𑇀𑆪𑆳 𑆍𑆑𑆠𑇀𑆮𑆁 𑆥𑆫𑆴𑆲𑆵𑆪𑆠𑆼 𑇆𑇓/𑇘𑇐𑇆

Tadvadviśvamayī saṃvidekā cettatprathā katham |

Tanniyantraṇayā cāsyā ekatvaṃ parihīyate || 3/80 ||

In the same way (tadvat), how (katham) could Universal (viśva-mayī) Consciousness
(saṃvit) be Her Solitary Expansion (ekā…tat-prathā), if (cet) by its restriction (tat-
niyantraṇayā), Her (asyāḥ) Oneness (ekatvam) becomes omitted (parihīyate)? || 3/80 ||

𑆮𑆴𑆯𑇀𑆮𑆳𑆮𑆼𑆯𑆼𑇁𑆥𑆴 𑆠𑆠𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆠𑇀𑆠𑆢𑇀𑆫𑆷𑆥𑆟𑆪𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇅
𑆃𑆒𑆟𑇀𑆝𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆩𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇓/𑇘𑇑𑇆
Viśvāveśe'pi tatsaṃvittattadrūpaṇayojjhitā |
Akhaṇḍānubhavātmatvātsāmarasyatayā sthitā || 3/81 ||

Even (api) when entering the world (viśva-aveśe), its perception (tat-saṃvit), which (yā) rests
(sthitā) in oneness (sāmarasyatayā), is free (ujjhitā) of its (mental) investigation (tat-tad-
rūpaṇayā) because of the essence of unbroken experience or perception (akhaṇḍa-
anubhava-ātmatvāt). || 3/81 ||

𑆃𑆥𑆛𑆳𑆛𑆕𑇀𑆑𑆠𑆳 𑆱𑆼𑆪𑆁 𑆓𑆩𑇀𑆨𑆵𑆫𑆾𑆢𑆳𑆫𑆠𑆳 𑆠𑆡𑆳 𑇅

𑆅𑆢𑆁 𑆠𑆢𑇀𑆢𑆶𑆫𑇀𑆔𑆛𑆽𑆯𑇀𑆮𑆫𑇀𑆪𑆩𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆱𑇀𑆮𑆨𑆳𑆮𑆑𑆩𑇀 𑇆𑇓/𑇘𑇒𑇆

Apaṭāṭaṅkatā seyaṃ gambhīrodāratā tathā |

Idaṃ taddurghaṭaiśvaryamasāmānyasvabhāvakam || 3/82 ||

It is (sā) this (iyam) Liberating Power of the Abyss (of Consciousness) (gambhīra-udāratā…
apaṭāṭaṅkatā); therefore (tathā), that (tat) is this (idam) hard to attain sovereignty (durghaṭa-
aiśvaryam), one’s own uncommon condition (asāmānya-svabhāvakam). || 3/82 ||

𑆱𑆁𑆮𑆴𑆢𑆳 𑆨𑆳𑆱𑆩𑆳𑆤𑆼 𑆖 𑆫𑆷𑆥𑆼 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆤 𑆮𑆴𑆢𑇀𑆪𑆠𑆼 𑇅

𑆃𑆤𑇀𑆪𑆳𑆮𑆰𑇀𑆛𑆩𑇀𑆨𑆠𑆾𑇁𑆤𑇀𑆪𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆤𑆁 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇓/𑇘𑇓𑇆

Saṃvidā bhāsamāne ca rūpe bhrāntirna vidyate |

Anyāvaṣṭambhato'nyasya prathanaṃ bhrāntiriṣyate || 3/83 ||

And (ca) in (this) Shining (bhāsamāne) Nature (rūpe), no (na) confusion (bhrāntiḥ) is
experienced (vidyate) through Consciousness (saṃvidā), (because only the) ‘spreading out
or perception’ (prathanam) of ‘another’ (anyasya) is considered (iṣyate) to be confusion
(bhrāntiḥ) due to (its) dependency on another (anya-avaṣṭambhataḥ). || 3/83 ||

𑆤 𑆱𑇀𑆮𑆨𑆳𑆱𑆥𑇀𑆫𑆡𑆳 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆳 𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆱𑆴𑆢𑇀𑆣𑆴𑆠𑆂 𑇅

𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆱𑆴𑆢𑇀𑆣𑆠𑇀𑆮𑆁 𑆤 𑆑𑆡𑆚𑇀𑆖𑆤 𑆧𑆳𑆣𑆴𑆠𑆩𑇀 𑇆𑇓/𑇘𑇔𑇆

Na svabhāsaprathā bhrāntā svasaṃvedanasiddhitaḥ |

Svasaṃvedanasiddhatvaṃ na kathañcana bādhitam || 3/84 ||

The expansion of one’s own Light (sva-bhāsa-prathā) is (na) not confusion (bhrāntā)
because --i.e. despite-- of the faculty of one’s own sensory perception (sva-saṃvedana-
siddhitaḥ). (And) the faculty or condition of one’s own sensory perception (sva-saṃvedana-
siddhatvam) is not at all (na…kathañcana) contradictory or obstructed (bādhitam). || 3/84 ||

𑆧𑆲𑆴𑆯𑇀𑆖𑆤𑇀𑆢𑇀𑆫𑆢𑇀𑆮𑆪𑆳𑆨𑆳𑆮𑆳𑆠𑇀𑆠𑆢𑇀𑆧𑆳𑆣𑆾𑆠𑇀𑆠𑆫𑆑𑆳𑆬𑆴𑆑𑆳 𑇅
𑆤𑆤𑆶 𑆢𑇀𑆮𑆴𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆤𑆶𑆨𑆮𑆼 𑆥𑇀𑆫𑆡𑆳𑆩𑆳𑆠𑇀𑆫𑆽𑆑𑆘𑆵𑆮𑆴𑆠𑆼 𑇆𑇓/𑇘𑇕𑇆

Bahiścandradvayābhāvāttadbādhottarakālikā |
Nanu dvicandrānubhave prathāmātraikajīvite || 3/85 ||
Because of the non-existence of the two external moons --i.e. illusory perception-- (bahiḥ-
candra-dvaya-abhāvāt), Kālikā arises beyond (such) a restriction (tat-bādhā-uttara-kālikā),
(and She) certainly (nanu) has the measure of expansion (prathā-mātrā) of the perception of
two moons (dvi-candra-anubhave) only in a living being (eka-jīvite). || 3/85 ||

𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆫𑆷𑆥𑆱𑇀𑆪 𑆪𑆢𑆴 𑆧𑆳𑆣𑆳 𑆨𑆮𑆼𑆠𑇀𑆠𑆠𑆂 𑇅

𑆠𑆢𑆼𑆑𑆩𑆪𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆢𑇀𑆨𑆮𑆼𑆢𑇀𑆧𑆳𑆣𑆳𑆥𑆴 𑆧𑆳𑆣𑆴𑆠𑆳 𑇆𑇓/𑇘𑇖𑇆

Svasaṃvedanarūpasya yadi bādhā bhavettataḥ |

Tadekamayarūpatvādbhavedbādhāpi bādhitā || 3/86 ||

If (yadi) the (idea of) restriction (bādhā) of the nature of one’s own perception (sva-
saṃvedana-rūpasya) arises (bhavet), then (tataḥ) even (api) (that) restriction (bādhā) must
be (bhavet) false (bādhitā), because of its (Innate) Condition of Oneness (with its perceiver)
(tat-eka-maya-rūpatvāt). || 3/86 ||

𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆤𑆴𑆘𑆾𑆬𑇀𑆬𑆼𑆒𑆩𑆪𑆁 𑆱𑇀𑆮𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅
𑆱𑆁𑆮𑆴𑆢𑇀𑆢𑆼𑆮𑆵 𑆘𑆓𑆖𑇀𑆖𑆴𑆠𑇀𑆫𑆁 𑆤𑆴𑆫𑇀𑆩𑆴𑆩𑆵𑆠𑆼 𑆱𑇀𑆮𑆨𑆴𑆠𑇀𑆠𑆴𑆑𑆩𑇀 𑇆𑇓/𑇘𑇗𑇆

Tasmānnijollekhamayaṃ svasvasaṃvedanātmakam |
Saṃviddevī jagaccitraṃ nirmimīte svabhittikam || 3/87 ||

Therefore (tasmāt), the Goddess of Consciousness (saṃvit-devī) paints (nirmimīte…citram)

the world (jagat) as Her own canvas (sva-bhittikam), (which) consists of one’s Innate
Expansion (nija-ullekha-mayam), (and It has) the Nature of one’s Self-experience (sva-sva-
saṃvedana-ātmakam). || 3/87 ||

𑆮𑆴𑆮𑆫𑇀𑆠𑆥𑆫𑆴𑆟𑆳𑆩𑆳𑆢𑆴 𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑆾𑇁𑆣𑆴𑆑𑆩𑇀 𑇅
𑆪𑆢𑆱𑆠𑇀𑆪𑆳𑆢𑆴𑆑𑆬𑆤𑆳𑆮𑆯𑆳𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇓/𑇘𑇘𑇆

Vivartapariṇāmādi na kiñcitsaṃvido'dhikam |
Yadasatyādikalanāvaśādviśvasya sambhavaḥ || 3/88 ||

The Devourer of the revolving transformations (vivarta-pariṇāma-ādi) is not something (na…

kiñcit) superior (adhikam) to Consciousness (saṃvidaḥ), which --i.e. the Devourer-- (yat),
due to the influence of that condition which impels (the ideas) about non-existence, etc.
(asatya-ādi-kalanā-vaśāt), is the source (sambhavaḥ) of the universe (that is
Consciousness) (viśvasya). || 3/88 ||

𑆤𑆖𑆳𑆥𑆴 𑆮𑆴𑆯𑇀𑆮𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆁 𑆠𑆱𑇀𑆪 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆳𑆱𑆤𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅

𑆪𑆡𑆫𑇀𑆢𑇀𑆣𑆴 𑆥𑇀𑆫𑆳𑆠𑆴𑆫𑇀𑆪𑆳𑆢𑆴?𑆓𑆩𑇀𑆨𑆵𑆫𑆾𑆢𑆳𑆫𑆱𑆁𑆮𑆴𑆢𑆂 𑇆𑇓/𑇘𑇙𑇆

Nacāpi viśvavaicitryaṃ tasya syādvāsanātmakam |

Yatharddhi prātiryādi?gambhīrodārasaṃvidaḥ || 3/89 ||

And (ca) not (na) even (api) the manifoldness of the universe (viśva-vaicitryam) (, which)
actually (syāt) consists of its impressions (tasya…vāsanā-ātmakam), …?... of the Perception
of the deep and exalted Consciousness (gambhīra-udāra-saṃvidaḥ). || 3/89 ||
𑆇𑆬𑇀𑆬𑆴𑆒𑇀𑆪𑆩𑆳𑆤𑆁 𑆠𑆢𑇀𑆫𑆷𑆥𑆁 𑆤𑆳𑆩𑇀𑆤𑆳 𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆯𑆾𑆨𑆴𑆠𑆩𑇀 𑇅
𑆦𑆼𑆤𑆮𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑆶𑆢𑇀𑆧𑆶𑆢𑇀𑆣𑆁 𑆠𑆠𑇀𑆱𑆳𑆩𑆫𑇀𑆡𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑇆𑇓/𑇙𑇐𑇆

Ullikhyamānaṃ tadrūpaṃ nāmnā vaicitryaśobhitam |

Phenavatsaṃvidudbuddhaṃ tatsāmarthyādvijṛmbhate || 3/90 ||

Its Nature (tat-rūpam) is called (nāmnā) (that which is) ‘expanding or delineating’
(ullikhyamānam) embellished by manifoldness (vaicitrya-śobhitam), (and It) comes forth from
Consciousness (saṃvit-ut-buddham) (and) blooms (vijṛmbhate) in Sameness with it (tat-
sāmarthyāt) like the foam (of the ocean which is always in Oneness with the ocean) (phena-
vat). || 3/90 ||

𑆆𑆢𑆸𑆑𑇀𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆱𑆁𑆮𑆴𑆢𑆂 𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆩𑇀 𑇅

𑆥𑇀𑆫𑆩𑆼𑆪𑆘𑆳𑆠𑆩𑆒𑆴𑆬𑆁 𑆱𑇀𑆡𑆴𑆠𑆁 𑆯𑆑𑇀𑆪𑆱𑆩𑆫𑇀𑆡𑆤𑆩𑇀 𑇆𑇓/𑇙𑇑𑇆

Īdṛksvātantryamāśritya saṃvidaḥ pāramārthikam |

Prameyajātamakhilaṃ sthitaṃ śakyasamarthanam || 3/91 ||

Having taken shelter (āśritya) in such (īdṛk) a Freedom (svātantryam) (That is) the Essence
(pāram-ārthikam) of Consciousness (saṃvidaḥ), (that which) is produced from the objects
(prameya-jātam) remains (sthitam) as a whole (akhilam) (and becomes) capable of being
contemplated (as the Reality of Universal Consciousness) (śakya-samarthanam). || 3/91 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆫𑆷𑆥𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆮𑆴𑆰𑆪𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅
𑆩𑆲𑆳𑆤𑆪𑆱𑇀𑆪𑆳𑆤𑆶𑆓𑆶𑆟𑆁 𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆩𑇀 𑇆𑇓/𑇙𑇒𑇆

Pratyakṣarūpamāśritya viṣayānubhavātmakam |
Mahānayasyānuguṇaṃ cidrūpaṃ pratipāditam || 3/92 ||

After resorting (āśritya) to the nature of sensory perception (pratyakṣa-rūpam), (which)

consists of the experience of objects (viṣaya-anubhava-ātmakam), the Nature of
Consciousness (cit-rūpam) (becomes) presented (prati-pāditam) conformably (anuguṇam) to
the Mahānaya (mahā-ānayasya). || 3/92 ||

Notes:

One can understand Consciousness as She is understood in the Mahānaya only after
resorting to sensory perception furnished with Self-awareness. Because in Mahānaya,
Consciousness means Universal Consciousness.

𑆧𑆲𑆶𑆮𑆑𑇀𑆠𑆮𑇀𑆪𑆠𑆳 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆮𑆫𑇀𑆠𑆠𑆼 𑇅

𑆃𑆠𑆾 𑆮𑆴𑆫𑆩𑇀𑆪𑆠𑆼𑇁𑆱𑇀𑆩𑆳𑆨𑆴𑆫𑇀𑆢𑆴𑆕𑇀𑆩𑆳𑆠𑇀𑆫𑆁 𑆠𑆶 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑇀 𑇆𑇓/𑇙𑇓𑇆

Bahuvaktavyatā yasmātprameyasyāsya vartate |

Ato viramyate'smābhirdiṅmātraṃ tu prakāśitam || 3/93 ||
Since (yasmāt), there is (vartate) much to be said about (bahu-vaktavya-tā) this (asya)
objectivity (prameyasya), now (ataḥ) we (asmābhiḥ) stop (viramyate), and (tu) illuminate
(prakāśitam) a mere indication (diṅ-mātram). || 3/93 ||

𑆱𑆁𑆮𑆴𑆢𑆂 𑆱𑆳𑆯𑇀𑆫𑆪𑆳𑆂 𑆑𑆳𑆯𑇀𑆖𑆴𑆠𑇀𑆑𑆳𑆯𑇀𑆖𑆤𑆳𑆥𑆴 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆳𑆂 𑇅

𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆠𑆳𑆱𑆳𑆁 𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆁 𑆱𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆂 𑇆𑇓/𑇙𑇔𑇆

Saṃvidaḥ sāśrayāḥ kāścitkāścanāpi nirāśrayāḥ |

Tatrāpi tāsāṃ vaicitryaṃ savikalpāvikalpataḥ || 3/94 ||

Some (kāścit) have protection (sāśrayāḥ) of Consciousness (saṃvidaḥ), though (api) others
(kāścanā) have no shelter (in Consciousness) (nirāśrayāḥ), so (tatra-api), they (tāsām) have
(only) manifoldness (vaicitryam) because of the absence of an alternative to thoughts (in
their case) (savikalpa-avikalpataḥ). || 3/94 ||

𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆧𑆲𑆶𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆁 𑆤𑆴𑆪𑆠𑆳𑆤𑆴𑆪𑆠𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅

𑆘𑇀𑆚𑆳𑆤𑆘𑇀𑆚𑆼𑆪𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆯𑇀𑆖 𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆧𑆲𑆶𑆨𑆷𑆩𑆴𑆑𑆂 𑇆𑇓/𑇙𑇕𑇆

𑆯𑇀𑆫𑆢𑇀𑆣𑆳𑆯𑇀𑆫𑆢𑇀𑆣𑆳𑆑𑇀𑆫𑆴𑆪𑆳𑆘𑆳𑆬𑆦𑆬𑆳𑆤𑆶𑆓𑆶𑆟𑆪𑆾𑆓𑆠𑆂 𑇅
𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆱𑇀𑆮𑆫𑇀𑆓𑆤𑆫𑆑𑆳𑆢𑇀𑆪𑆤𑆤𑇀𑆠𑆩𑆠𑆴𑆮𑆴𑆨𑇀𑆫𑆩𑆳𑆂 𑇆𑇓/𑇙𑇖𑇆

𑆃𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆳 𑆧𑆤𑇀𑆣𑆩𑆾𑆑𑇀𑆰𑆮𑆴𑆨𑆼𑆢𑆳 𑆃𑆥𑆴 𑆠𑆠𑇀𑆫 𑆖 𑇅

𑆃𑆤𑆤𑇀𑆠𑆬𑆾𑆑𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆂 𑆥𑇀𑆫𑆨𑆮𑆳𑆯𑇀𑆖 𑆠𑆡𑆳𑆮𑆴𑆣𑆳𑆂 𑇆𑇓/𑇙𑇗𑇆

𑆠𑆡𑆳𑆯𑇀𑆪𑆳𑆤𑆁 𑆩𑆤𑆾𑆨𑆷𑆩𑆴𑆩𑆠𑆴𑆑𑇀𑆫𑆩𑇀𑆪𑆳𑆠𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇅
𑆄𑆯𑇀𑆪𑆳𑆤𑆱𑆁𑆮𑆴𑆢𑆁𑆯𑆱𑇀𑆪 𑆠𑆢𑆼𑆠𑆠𑇀𑆱𑇀𑆦𑆷𑆫𑇀𑆘𑆴𑆠𑆁 𑆩𑆠𑆩𑇀 𑇆𑇓/𑇙𑇘𑇆

𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆴𑆘𑆳𑆨𑆾𑆓𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆩𑆪𑆁 𑆖 𑆠𑆠𑇀 𑇅
𑆱𑇀𑆮𑆖𑇀𑆗𑆽𑆑𑆫𑆷𑆥𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆖𑆴𑆢𑇀𑆫𑆱𑆳𑆯𑇀𑆪𑆳𑆤𑆠𑆳𑆩𑆪𑆩𑇀 𑇆𑇓/𑇙𑇙𑇆

𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆥𑆢𑆳𑆮𑆼𑆯𑆴 𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆫𑆷𑆰𑆟𑆳𑆢𑆴𑆑𑆼 𑇅
𑆃𑆤𑆤𑇀𑆠𑆳𑆓𑆳𑆣𑆓𑆩𑇀𑆨𑆵𑆫𑆼 𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆼 𑆤𑆴𑆩𑆘𑇀𑆘𑆠𑆴 𑇆𑇓/𑇑𑇐𑇐𑇆

Tatrāpi bahuvaicitryaṃ niyatāniyatātmakam |

Jñānajñeyaprapañcaśca tatrāpi bahubhūmikaḥ || 3/95 ||

Śraddhāśraddhākriyājālaphalānuguṇayogataḥ |
Tatrāpi svarganarakādyanantamativibhramāḥ || 3/96 ||

Atāttvikā bandhamokṣavibhedā api tatra ca |

Anantalokasaṃsthānaḥ prabhavāśca tathāvidhāḥ || 3/97 ||

Tathāśyānaṃ manobhūmimatikramyātivartate |
Āśyānasaṃvidaṃśasya tadetatsphūrjitaṃ matam || 3/98 ||

Avikalpanijābhogavimarśātmamayaṃ ca tat |
Svacchaikarūpasvacchandacidrasāśyānatāmayam || 3/99 ||
Kramākramapadāveśi pratibhārūṣaṇādike |
Anantāgādhagambhīre saṃvidrūpe nimajjati || 3/100 ||

Still (tatra-api), the high quantity of manifoldness (bahu-vaicitryam) has the nature of being
restricted and unrestricted (niyatā-aniyatā-ātmakam), and (ca) the expansion of knowledge
(and that which is) to be known --i.e. the object of knowledge-- (jñāna-jñeya-pra-pañcaḥ) is
nothing but (tatra-api) the stage or place for ‘the lot’ (bahu-bhūmikaḥ), in accordance with
(that which) is like the fruit of the snare of the actions of belief and unbelief (śraddhā-
aśraddhā-kriyā-jāla-phala-anu-guṇa-yogataḥ).

Moreover (tatra-api), the infinite confusions of the intellect about heaven, hell, etc. (svarga-
naraka-ādi-ananta-mati-vibhramāḥ) are also (api) unreal (a-tāttvikāḥ) divisions (vidhāḥ), and
(ca) consequently (tathā), (they are) the sources (prabhavāḥ) of the distinctions between
bondage and liberation (bandha-mokṣa-vibhedāḥ), and (ca) there --i.e. in such a case of
confusion-- (tatra), therefore (tathā), (the condition of) resting in the world always --i.e. right
here and now-- (ananta-loka-saṃsthānaḥ) transcends (ativartate) the dried-up (āśyānaṃ)
ground of mind (manaḥ-bhūmim) by overstepping it (atikramya).

This (etat) is known (matam) as the (tat) destruction (sphūrjitam) of the portion of dried-up
Consciousness (āśyāna-saṃvit-aṃśasya) (, which) consists of the Essence of the
Awareness of one’s own Thoughtless Enjoyment or Perception (avikalpa-nija-ābhoga-
vimarśa-ātmā-mayam), and (ca) that (tat) (which) consists of the coagulation of the Juice of
Spontaneous Consiousness (, which is) transparent (and) uniform (svaccha-eka-rūpa-
svacchanda-cit-rasa-āśyānatā-mayam), enters the State of succession and non-succession
(krama-akrama-pada-āveśi) (and) submerges (nimajjati) into (that which) begins with the
decoration of the Light of Consciousness (pratibhā-rūṣaṇa-ādike) (that is) the Depth of the
Endless Abyss (ananta-agādha-gambhīre) of the Nature of Consciousness (saṃvit-rūpe). ||
3/95-100 ||

𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆢𑆤𑇀𑆪𑆖𑇀𑆖 𑆫𑆷𑆥𑆩𑆼𑆠𑆢𑇀𑆪𑆢𑆵𑆯𑆴𑆠𑆶𑆂 𑇅

𑆃𑆱𑇀𑆠𑆴𑆤𑆳𑆱𑇀𑆠𑆴 𑆮𑇀𑆪𑆠𑆴𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁 𑆱𑆫𑇀𑆮𑆳𑆯𑇀𑆫𑆪𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆩𑇀 𑇆𑇓/𑇑𑇐𑇑𑇆

Viśvātmakaṃ tadanyacca rūpametadyadīśituḥ |

Astināsti vyatikrāntaṃ sarvāśrayanirāśrayam || 3/101 ||

Moreover (anyat-ca), this (etat) Nature (rūpam) of the Lord (īśituḥ) is that (tat) which (yat)
consists of the world (viśva-ātmakam), (and) transgresses being and not being (asti-nāsti-
vyati-krāntam) (, and) devoid of all the shelters (sarva-āśraya-nirāśrayam). || 3/101 ||

𑆃𑆥𑇀𑆫𑆑𑆳𑆯𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆳𑆥𑇀𑆪𑆱𑆩𑆚𑇀𑆘𑆱𑆩𑆚𑇀𑆘𑆱𑆳𑆩𑇀 𑇅
𑆥𑆫𑆳𑆁 𑆯𑆑𑇀𑆠𑆴𑆁 𑆮𑆴𑆤𑆳 𑆠𑆱𑇀𑆪 𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆪𑆳𑆥𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇓/𑇑𑇐𑇒𑇆

Aprakāśaprakāśātmāpyasamañjasamañjasām |
Parāṃ śaktiṃ vinā tasya sthitasyāpi svabhāvataḥ || 3/102 ||

Though (api) the Light-Essence of the absence of Light (is invisible) (aprakāśa-prakāśa-
ātmā) without (vinā) the proper evidence (asamañja-samañjasām) of the Supreme (parām)
Śakti (śaktim), even (api) during Its --i.e. Light’s-- (tasya) natural (svabhāvataḥ)
perseverance --i.e. without the Supreme Śakti, no one understands this-- (sthitasya). || 3/102
||

𑆖𑆴𑆖𑇀𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆮𑆽𑆑𑇀𑆬𑆮𑇀𑆪𑆳𑆢𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆼𑆂 𑇅
𑆃𑆱𑆠𑇀𑆑𑆬𑇀𑆥𑆠𑇀𑆮𑆩𑆴𑆠𑇀𑆪𑆱𑇀𑆪 𑆠𑆢𑆥𑆼𑆑𑇀𑆰𑆴𑆠𑇀𑆮𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇐𑇓𑇆

Ciccamatkāraviśrāntivaiklavyādapratiṣṭhiteḥ |
Asatkalpatvamityasya tadapekṣitvamiṣyate || 3/103 ||

The (notion:) “it does not exist” (asat-kalpa-tvam…iti) is said to be (iṣyate) the (tat)
requirement (apekṣitvam) of this (asya), because of the frailty of the resting in the
Amazement of Consciousness (cit-camat-kāra-viśrānti-vaiklavyāt) of the unsettled
(apratiṣṭhiteḥ). || 3/103 ||

𑆩𑆲𑆼𑆯𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆲𑆴 𑆪𑆳 𑇅
𑆠𑆱𑇀𑆪𑆳 𑆃𑆥𑆴 𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆳 𑆨𑆳𑆠𑆴 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑇀𑆫𑆨𑆼𑆢𑆠𑆂 𑇆𑇓/𑇑𑇐𑇔𑇆

Maheśasyātmaviśrāntiḥ parāhantātmikā hi yā |
Tasyā api parāvasthā bhāti sūkṣmaprabhedataḥ || 3/104 ||

Though (api) in (tasyāḥ) the Great Lord’s (maha-īśasya) resting on the Self --i.e. on Himself--
(ātmā-viśrāntiḥ), which (yā) indeed (hi) has the characteristic of Supreme Self-awareness
(parā-ahanta-ātmikā), shines (bhāti) the Supreme State (parā-avasthā) because of a subtle
subdivision --i.e. the Core of Self-awareness is even greater than Self-awareness-- (sūkṣma-
pra-bhedataḥ). || 3/104 ||

𑆠𑆢𑇀𑆢𑆼𑆮𑆵𑆣𑆳𑆩 𑆪𑆠𑇀𑆫𑆳𑆱𑆿 𑆑𑆳𑆤𑇀𑆢𑆴𑆯𑆵𑆑𑆾 𑆮𑆴𑆨𑆶𑆫𑇀𑆨𑆮𑆼𑆠𑇀 𑇅

𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆿 𑆥𑇀𑆫𑆑𑆳𑆯𑆼𑇁𑆤𑇀𑆠𑆂 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆩𑆣𑆴𑆓𑆖𑇀𑆗𑆠𑆂 𑇆𑇓/𑇑𑇐𑇕𑇆

Taddevīdhāma yatrāsau kāndiśīko vibhurbhavet |

Bhāvābhāvau prakāśe'ntaḥ pratiṣṭhāmadhigacchataḥ || 3/105 ||

That (tat) is the Abode of the Goddess (devī-dhāma), where (yatra) the Lord (vibhuḥ) is
(bhavet) ‘put to flight’ (kāndiśīkaḥ), (as) being and non-being (bhāva-abhāvau) reach
(adhigacchataḥ) resting-place (pratiṣṭhām) in (antaḥ) Light (prakāśe). || 3/105 ||

Notes:

Kāndiśīka literary means ‘the one who is put to flight’. Though kāṃdiśī also means ‘the one
who is taken to flight’ in the sense of ‘the one who becomes a fugitive and asks “kāṃ diśam”
- “to where (do I run)?”’, because there is no place to hide in the Abodeless State. This is an
epithet of the Great Lord, Who cannot hide from Himself in the Supreme State of Himself,
because He sees only Himself, and He cannot get rid of Himself.

𑆱 𑆖𑆳𑆥𑆴 𑆱𑆑𑆬𑆳𑆥𑆼𑆑𑇀𑆰𑆳𑆯𑆷𑆤𑇀𑆪𑆳𑆪𑆳𑆁 𑆖𑆴𑆖𑇀𑆖𑆩𑆠𑇀𑆑𑆸𑆠𑆿 𑇅

𑆠𑆳𑆫𑆠𑆩𑇀𑆪𑆳𑆢𑆴𑆑𑆬𑆤𑆳𑆮𑆳𑆱𑆤𑆳𑆮𑆼𑆣𑆢𑆷𑆫𑆓𑆼 𑇆𑇓/𑇑𑇐𑇖𑇆

Sa cāpi sakalāpekṣāśūnyāyāṃ ciccamatkṛtau |

Tāratamyādikalanāvāsanāvedhadūrage || 3/106 ||

Moreover (ca…api), it --i.e. such a Light-- (rests) (saḥ) on the Amazement of Consciousness
--i.e. Such Light or Existence is Realized in Camatkāra or in the Amazement of Awareness--
(cit-camat-kṛtau) (that is) free of all dependency (sakala-apekṣā-śūnyāyām), (in which) the
impressions (which) cause (the notions of) ‘more or less’, are far away (tāratamya-ādi-
kalanā-vāsanā-vedha-dūrage). || 3/106 ||

𑆥𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆼 𑆱𑆳𑆥𑆴 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇅

𑆥𑆫𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆢𑆯𑆳𑆪𑆳𑆩𑆥𑆴 𑆪𑆼 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇓/𑇑𑇐𑇗𑇆

𑆮𑆳𑆱𑆤𑆳𑆮𑆼𑆣𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳 𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆾𑆨𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑇅
𑆃𑆠𑆱𑇀𑆠𑆳𑆤𑇀𑆓𑇀𑆫𑆱𑆤𑆵𑆑𑆸𑆠𑇀𑆪 𑆪𑆳 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆤𑆶𑆠𑇀𑆠𑆫𑆳 𑇆𑇓/𑇑𑇐𑇘𑇆

𑆱𑆳 𑆢𑆼𑆮𑆵 𑆑𑆡𑇀𑆪𑆠𑆼 𑆠𑆱𑇀𑆪𑆳 𑆤𑆪𑆾𑇁𑆱𑆿 𑆢𑆼𑆮𑆠𑆳𑆤𑆪𑆂 𑇅

𑆪𑆠𑇀𑆫𑆳𑆮𑆛𑆼 𑆥𑆫𑆴𑆑𑇀𑆰𑆵𑆟𑆾 𑆮𑆴𑆛𑆕𑇀𑆑𑆾𑇁𑆱𑆿 𑆤𑆪𑆱𑇀𑆠𑆠𑆂 𑇆𑇓/𑇑𑇐𑇙𑇆

Paraviśrāntiparyante sāpi viśrāmyati svataḥ |

Paraprakāśaviśrāntidaśāyāmapi ye sthitāḥ || 3/107 ||

Vāsanāvedhasaṃskārā bhāvābhāvobhayātmakāḥ |
Atastāngrasanīkṛtya yā viśrāntiranuttarā || 3/108 ||

Sā devī kathyate tasyā nayo'sau devatānayaḥ |

Yatrāvaṭe parikṣīṇo viṭaṅko'sau nayastataḥ || 3/109 ||

And (api) It --i.e. such an Amazement-- (sā) naturally (svataḥ) Rests (viśrāmyati) on the
Highest State of Resting (para-viśrānti-paryante). Therefore (ataḥ), She (sā), Who (yā)
(becomes) the Absolute (anuttarā) Repose (even for this --i.e. even for Amazement born of
Self-awareness--) (viśrāntiḥ) after consuming (grasanīkṛtya) those (tān) which (ye) remain
(sthitāḥ) even (api) in the condition of Resting on Supreme Light (para-prakāśa-viśrānti-
daśāyām) in the form of saṃskāra-s penetrated by/composed of impressions (vāsanā-
vedha-saṃskārāḥ) (that) consist of the nature of the duality of being and non-being (bhāva-
abhāva-ubhaya-ātmakāḥ), is called (kathyate) Devī or the Goddess (devī). Her (tasyāḥ)
Doctrine (nayaḥ) is the (asau) Doctrine of the Deities (of the senses) (devatā-nayaḥ). The
(asau) Doctrine (of Her exists) (nayaḥ…tataḥ) in that Abyss (avaṭe) in which (yatra) the
(even idea of) ‘pinnacle’ (viṭaṅkaḥ) (is) vanished (parikṣīṇaḥ). || 3/107-109 ||

𑆪𑆳 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆱𑇀𑆠𑆢𑇀𑆫𑆷𑆥𑆁 𑆥𑆫𑆩𑆼𑆯𑆴𑆠𑆶𑆂 𑇅
𑆪𑆳 𑆠𑆶 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆱𑇀𑆠𑆢𑇀𑆢𑆼𑆮𑆵𑆫𑆷𑆥𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇑𑇐𑇆

Yā kālagrāsaviśrāntistadrūpaṃ parameśituḥ |
Yā tu viśrāntiviśrāntistaddevīrūpamiṣyate || 3/110 ||

(That) which (yā) rests on the Consuming of Time (kāla-grāsa-viśrāntiḥ) is the (tat) Nature
(rūpam) of the Supreme Lord (parama-īśituḥ). Though (tu) (that) which (yā) is the resting
place for (such) a resting (viśrānti-viśrāntiḥ) is said to be (iṣyate) the (tat) Nature of the
Goddess (devī-rūpam). || 3/110 ||
𑆅𑆠𑇀𑆡𑆁 𑆱𑆷𑆑𑇀𑆰𑆼𑆑𑇀𑆰𑆴𑆠𑆳𑆫𑆷𑆥𑆾 𑆨𑆼𑆢𑆾’ 𑆪𑆁 𑆥𑆫𑆩𑆼𑆯𑆪𑆾𑆂 𑇅
𑆎𑆑𑇀𑆪𑆼𑇁𑆥𑆴 𑆢𑆫𑇀𑆯𑆴𑆠𑆂 𑆱𑆩𑇀𑆪𑆑𑇀𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆥𑆫𑆴𑆯𑆶𑆢𑇀𑆣𑆪𑆼 𑇆𑇓/𑇑𑇑𑇑𑇆

Itthaṃ sūkṣekṣitārūpo bhedo’ yaṃ parameśayoḥ |

Aikye'pi darśitaḥ samyakpratītipariśuddhaye || 3/111 ||

Hence (ittham), this (ayaṃ) difference (bhedaḥ) of the two Supreme Lords (parama-īśayoḥ)
(which) has the appearance of a subtle glance --i.e. recognition-- (sūkṣa-īkṣitā-rūpaḥ) even
(api) in (Their) Oneness (aikye) is explained (darśitaḥ) for the sake of the purification of
perfect understanding (samyak-pratīti-pari-śuddhaye). || 3/111 ||

𑆅𑆠𑇀𑆡𑆁 𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆥𑆼𑆑𑇀𑆰𑆳 𑆫𑆷𑆥𑆼 𑆘𑇀𑆚𑆥𑇀𑆠𑆿 𑆖 𑆱𑆫𑇀𑆮𑆡𑆳 𑇅

𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪𑆼𑆠𑆴 𑆑𑆡𑆁 𑆥𑆷𑆫𑇀𑆮𑆩𑆶𑆠𑇀𑆥𑆠𑇀𑆠𑆴𑆫𑆴𑆠𑆴 𑆱𑆁𑆯𑆪𑆩𑇀 𑇆𑇓/𑇑𑇑𑇒𑇆

Itthaṃ saṃvedanāpekṣā rūpe jñaptau ca sarvathā |

Viśvasyeti kathaṃ pūrvamutpattiriti saṃśayam || 3/112 ||

Thus (ittham), a doubt rises (saṃśayam…iti): how could be (katham) ‘dependency on

perception’ (saṃvedana-āpekṣā) in Consciousness (jñaptau) and (ca) in outward
appearance (rūpe) everywhere (sarvathā) the production (utpattiḥ) of the universe (viśvasya)
(as it has been stated) previously (pūrvam)? || 3/112 ||

𑆗𑆼𑆠𑇀𑆠𑆶𑆁 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆖𑆑𑇀𑆫𑆁 𑆱𑇀𑆦𑆶𑆛𑆩𑆠𑇀𑆫 𑆥𑇀𑆫𑆑𑆳𑆯𑇀𑆪𑆠𑆼 𑇅

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆖𑆴𑆠𑇀𑆱𑆴𑆤𑇀𑆣𑆿 𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆠𑆳𑆱𑆳𑆫𑆱𑆶𑆤𑇀𑆢𑆫𑆩𑇀 𑇆𑇓/𑇑𑇑𑇓𑇆

𑆥𑆫𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆪𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅

𑆠𑆢𑇀𑆢𑆼𑆮𑆵𑆫𑆷𑆥𑆩𑆠𑇀𑆫𑆳𑆤𑇀𑆠𑆂 𑆥𑇀𑆫𑆡𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇓/𑇑𑇑𑇔𑇆

Chettuṃ vyomeśvarīcakraṃ sphuṭamatra prakāśyate |

Nirāvaraṇacitsindhau sphurattāsārasundaram || 3/113 ||

Paraprakāśaviśrāntiryatra viśrāmyati svayam |

Taddevīrūpamatrāntaḥ prathamaspandanātmanā || 3/114 ||

To dispel (such a doubt) (chettum), the Wheel of Vyomeśvarī (vyoma-īśvarī-cakram) is

clearly (sphuṭam) illuminated (prakāśyate) there (atra) in the Ocean of Unveiled
Consciousness (nirāvaraṇa-cit-sindhau) (as) the Beauty of the Essence of Vibration
(sphurattā-sāra-sundaram), in which (yatra) (the State of) Resting in Supreme Light (para-
prakāśa-viśrāntiḥ) reposes (viśrāmyati) by Itself (svayam). The (tat) Nature of the Goddess
(devī-rūpam) (shines) there (atra…antaḥ) through the Essence of Primordial Vibration
(prathama-spandana-ātmanā). || 3/113-114 ||

𑆥𑆚𑇀𑆖𑆳𑆑𑆳𑆯𑆩𑆪𑆁 𑆖𑆑𑇀𑆫𑆁 𑆮𑆴𑆯𑇀𑆮𑆧𑆵𑆘𑆁 𑆠𑆡𑆾𑆢𑆴𑆠𑆩𑇀 𑇅

𑆱𑆫𑇀𑆮𑆳𑆥𑆼𑆑𑇀𑆰𑆳𑆮𑆴𑆫𑆲𑆴𑆠𑆁 𑆱𑇀𑆮𑆾𑆖𑇀𑆖𑆬𑆠𑇀𑆠𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀 𑇆𑇓/𑇑𑇑𑇕𑇆

Pañcākāśamayaṃ cakraṃ viśvabījaṃ tathoditam |

Sarvāpekṣāvirahitaṃ svoccalattāsvarūpakam || 3/115 ||
Therefore (tathā), the Wheel (cakram) (which) consists of the five voids (pañca-ākāśa-
mayam) (and) is the Seed --i.e. the Source-- of the world (viśva-bījam) rises (uditam) (as)
one’s own Condition of Expansion (sva-uccalattā-svarūpakam) (that is) free of all
dependencies (sarva-apekṣā-virahitam). || 3/115 ||

𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆖𑆳𑆤𑇀𑆪𑆠𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆒𑆩𑆤𑇀𑆪𑆼𑆰𑆳𑆁 𑆤𑆨𑆱𑆳𑆁 𑆥𑆫𑆩𑇀 𑇅

𑆠𑆤𑇀𑆩𑆪𑆁 𑆖 𑆠𑆢𑆶𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆼𑆤 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇓/𑇑𑇑𑇖𑇆

Tatrāpi cānyatsaṃvitkhamanyeṣāṃ nabhasāṃ param |

Tanmayaṃ ca taduttīrṇaṃ vyāpakatvena vartate || 3/116 ||

Nevertheless (tatra-api), any other (ca…anyat) Sky of Consciousness (saṃvit-kham) (which

is) made of that (tat-mayam) and also (ca) transcends that --i.e. the world-- (tat-uttīrṇam),
(and) exists (vartate) through (universal) pervasion (vyāpakatvena), is superior (param) to
the heavens (nabhasām) of others (anyeṣām). || 3/116 ||

𑆥𑇀𑆫𑆡𑆩𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆫𑆷𑆥𑆳 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵 𑆱𑆼𑆪𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑇅

𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆢𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆪𑆠𑇀𑆠𑆢𑆱𑇀𑆪𑆳 𑆍𑆮 𑆘𑆸𑆩𑇀𑆨𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇑𑇗𑇆

Prathamapratibhārūpā vyomeśī seyamucyate |

Khecaryādisvarūpaṃ yattadasyā eva jṛmbhitam || 3/117 ||

This (iyam) Appearance of the Primordial Splendour (prathama-pratibhā-rūpā) is said to be

(ucyate) Vyomeśī or the Mistress of the Sky (vyomeśī…sā). Those (tat) which (yat) are (the)
Essential Natures beginning with Khecarī (khecarī-ādi-svarūpam), are only (eva) Her (asyāḥ)
Blooming (jṛmbhitam). || 3/117 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆢𑆼𑆮𑆵𑆥𑆚𑇀𑆖𑆑𑆩𑆚𑇀𑆖𑆴𑆠𑆩𑇀 𑇅

𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆑𑆾𑆢𑇀𑆫𑆼𑆑𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆠𑇀𑆥𑆸𑆡𑆓𑆶𑆖𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇑𑇘𑇆

Pratyekaṃ sāmarasyena devīpañcakamañcitam |

Svātantryollāsakodrekaprādhānyātpṛthagucyate || 3/118 ||

The five Goddesses (devī-pañcakam) are honoured (añcitam) one by one (pratyekam) by
remaining in Unity (sāmarasyena), (though They are) mentioned (ucyate) separately
(pṛthak), mainly because of the Supremacy of the Play of Freedom (svātantrya-ullāsaka-
udreka-prādhānyāt). || 3/118 ||

𑆯𑆧𑇀𑆢𑆳𑆢𑇀𑆪𑆤𑆶𑆨𑆮𑆱𑇀𑆡𑆳𑆤𑆼 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆢𑆴𑆫𑆷𑆥𑆟𑆵 𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆪𑆳 𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆿𑆖𑆴𑆠𑇀𑆪𑆼𑆤𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇓/𑇑𑇑𑇙𑇆

Śabdādyanubhavasthāne saṃvitspandādirūpaṇī |
Pratyekaṃ sūkṣmayā vṛttyā svaucityenānubhūyate || 3/119 ||

Abiding in the perception of sound etc. (śabda-ādi-anubhava-sthāne), Consciousness

(saṃvit) has metaphorical descriptions like Spanda, etc. (spanda-ādi-rūpaṇī), (and She) is
experienced (anubhūyate) through subtle (sūkṣmayā) activities (vṛttyā) suitable for them
(svaucityena) one by one (pratyekam). || 3/119 ||

𑆅𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆮𑆴𑆰𑆪𑆼 𑆥𑆚𑇀𑆖𑆳𑆤𑆶𑆨𑆮𑆧𑆸𑆁𑆲𑆴𑆠𑆩𑇀 𑇅

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆱𑆫𑇀𑆮𑆁 𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇓/𑇑𑇒𑇐𑇆

Itthaṃ pratyekaviṣaye pañcānubhavabṛṃhitam |

Sāmarasyātmanā sarvaṃ devīcakraṃ prakāśate || 3/120 ||

Thus (ittham), the Wheel of the Goddess (devī-cakram), nourished by the fivefold perception
(pañca-anubhava-bṛṃhitam) of each sense-objects (prati-eka-viṣaye), shines (prakāśate) as
being complete (sarvam) by means of the Essence of Oneness (sāmarasya-ātmanā). ||
3/120 ||

𑆍𑆮𑆁 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆑𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆱𑆴𑆢𑇀𑆣𑆁 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆼𑆤 𑆪𑆠𑇀 𑇅

𑆥𑆚𑇀𑆖𑆳𑆑𑆳𑆯𑆠𑆪𑆳 𑆥𑆷𑆫𑇀𑆮𑆁 𑆠𑆢𑆶𑆑𑇀𑆠𑆁 𑆱𑆁𑆮𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇓/𑇑𑇒𑇑𑇆

Evaṃ pañcātmakaṃ viśvaṃ siddhaṃ svānubhavena yat |

Pañcākāśatayā pūrvaṃ taduktaṃ saṃvidātmanā || 3/121 ||

Therefore (evam), that (tat) fivefold (pañca-ātmakam) universe (viśvam) which (yat) has
been explained (uktam) previously (pūrvam) is acquired (siddham) through one’s own
personal experience (sva-anubhavena) (that is) the Essence of Consciousness (saṃvit-
ātmanā), by means of the fivefold state of the Sky (pañca-ākāśa-tayā). || 3/121 ||

𑆥𑆫𑆥𑇀𑆫𑆑𑆳𑆯𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆖𑇀𑆖𑆴𑆢𑆳𑆢𑇀𑆪𑆁 𑆯𑆑𑇀𑆠𑆴𑆥𑆚𑇀𑆖𑆑𑆩𑇀 𑇅
𑆥𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆢𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇒𑇒𑇆

Paraprakāśaprādhānyāccidādyaṃ śaktipañcakam |
Paraviśrāntiviśrāntiprādhānyāttvidamiṣyate || 3/122 ||

Because of Majesty of Supreme Light (para-prakāśa-prādhānyāt), and also (tu) because of

the Majesty of Resting in Supreme Repose (para-viśrānti-viśrānti-prādhānyāt), this --i.e.
universe-- (idam) is to be accepted (iṣyate) as the Five Powers (śakti-pañcakam) (which)
begin with Cit or Consciousness (cit-ādyam). || 3/122 ||

𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆁 𑆖 𑆤𑆴𑆠𑇀𑆪𑆠𑇀𑆮𑆁 𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆮𑆼𑆢𑆴𑆠𑆳𑆩𑇀 𑇅

𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆩𑆴𑆠𑇀𑆪𑆼𑆠𑆠𑇀𑆯𑆑𑇀𑆠𑆴𑆥𑆚𑇀𑆖𑆑𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇓/𑇑𑇒𑇓𑇆

Vyāpakatvaṃ ca nityatvaṃ pūrṇatvaṃ sarvaveditām |

Sarvakartṛtvamityetatśaktipañcakalakṣaṇam || 3/123 ||

Omnipresence --i.e. All-pervadingness-- (vyāpaka-tvam), Omnipotence --i.e. All-doingness--

(sarva-kartṛ-tvam), Omnitemporality --i.e. the state of being eternally existing-- (nitya-tvam),
Omniscience --i.e. All-knowing-- (sarva-veditām) and (ca) Perfection --i.e. All-filling-- (pūrṇa-
tvam) are (iti) the characteristics of these Five Powers (etat-śakti-pañcaka-lakṣaṇam). ||
3/123 ||
𑆱𑇀𑆮𑆫𑆷𑆥𑆬𑆳𑆨𑆾 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆥𑆷𑆫𑇀𑆮𑆁 𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆱𑇀𑆠𑆠𑆂 𑆥𑆫𑆩𑇀 𑇅
𑆘𑇀𑆚𑆳𑆤𑆳𑆣𑆴𑆑𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆴𑆢𑇀𑆣𑆼𑆱𑇀𑆠𑆶 𑆱 𑆠𑆶 𑆖𑆴𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆬𑆑𑇀𑆰𑆟𑆂 𑇆𑇓/𑇑𑇒𑇔𑇆

Svarūpalābho viśvasya pūrvaṃ jñaptistataḥ param |

Jñānādhikatvātsiddhestu sa tu cinmātralakṣaṇaḥ || 3/124 ||

Then (tataḥ), after (pūrvam) obtaining one’s own Essential Nature (sva-rūpa-lābhaḥ),
complete (param) understanding (jñaptiḥ) of the universe (takes place) (viśvasya). Because
of the predominance of knowledge (jñāna-ādhikatvāt) due to (Spiritual) Success (siddheḥ…
tu), that --i.e. obtainment of one’s own Essential Nature -- (saḥ…tu) (appears as) the only
characteristic of Consciousness (cit-mātra-lakṣaṇaḥ). || 3/124 ||

𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆱𑆁𑆮𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆥𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆼𑆤 𑆱𑇀𑆦𑆶𑆫𑆴𑆠𑆁 𑆥𑆫𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇓/𑇑𑇒𑇕𑇆

Itthaṃ viśvasya saṃsthānaṃ prathamaṃ saṃvidātmanā |

Paśvātmakena sphuritaṃ paraśaktisvabhāvataḥ || 3/125 ||

Therefore (ittham), the Primordial (prathamam) Existence (saṃsthānam) of the universe

(viśvasya) is throbbing (sphuritam) through the Essence of Consciousness (saṃvit-ātmanā),
(which) appears as the limited being (paśu-ātmakena) due to the Essential Nature of the
Power of difference (para-śakti-svabhāvataḥ). || 3/125 ||

𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆑𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆦𑆷𑆫𑇀𑆠𑆴𑆧𑆴𑆤𑇀𑆢𑆶𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆑𑆂 𑇅
𑆖𑆑𑇀𑆫𑆥𑆚𑇀𑆖𑆑𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆾 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆪𑆳𑆢𑆴𑆩𑆪𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇓/𑇑𑇒𑇖𑇆

Svaprakāśātmakānandasphūrtibindukramātmakaḥ |
Cakrapañcakaviṣphāro vyomeśyādimayaḥ sthitaḥ || 3/126 ||

The nature of the process of the center of the Vibration of the Bliss of one’s own Light (sva-
prakāśa-ātmaka-ānanda-sphūrti-bindu-krama-ātmakaḥ) abides (sthitaḥ) in the Blossoming of
the Fivefold Wheel (of the Goddess, which) (cakra-pañcaka-viṣphāraḥ) consists of Vyomesī,
etc (vyoma-īśī-ādi-mayaḥ). || 3/126 ||

𑆃𑆑𑇀𑆫𑆩𑆾𑇁𑆥𑆴 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳𑆪𑆩𑆶𑆥𑆢𑆼𑆯𑆨𑆶𑆮𑆴 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆠𑆠𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆮𑆴𑆨𑆳𑆓𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆤𑆳𑆠𑇀 𑇆𑇓/𑇑𑇒𑇗𑇆

Akramo'pi kramātmāyamupadeśabhuvi sthitaḥ |

Tattatpratītivaicitryavibhāgapratipādanāt || 3/127 ||

Though (api) this (ayam) Processless (akramaḥ) (which) rests (sthitaḥ) in (that which) is
produced from Instructions --i.e. Teachings-- (upa-deśa-bhuvi) is the Essence of the Process
(krama-ātmā) because it bestows isolation from the diversity of convictions about that --i.e.
about the process-- (tat-tat-pratīti-vaicitrya-vibhāga-prati-pādanāt). || 3/127 ||

𑆠𑆢𑆼𑆮 𑆱𑆁𑆮𑆴𑆢𑆾 𑆫𑆷𑆥𑆁 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆠𑇀𑆮𑆼𑆤 𑆱𑆁𑆱𑇀𑆦𑆶𑆫𑆠𑇀 𑇅

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆥𑆷𑆫𑇀𑆮𑆁 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵𑆖𑆑𑇀𑆫𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇒𑇘𑇆
Tadeva saṃvido rūpaṃ pañcātmatvena saṃsphurat |
Sāmarasyātmanā pūrvaṃ vyomeśīcakramucyate || 3/128 ||

Only (eva) the (tat) Nature (rūpam) of Consciousness (saṃvidaḥ) is (that which) throbs
(saṃsphurat) by means of the Fivefold Essence (pañcā-ātmatvena). Previously (pūrvam) (it
was) mentioned (ucyate) as the Wheel of Vyomeśī (vyomeśī-cakram) (which Throbs) by
means of Oneness (of Her wheels) (sāmarasya-ātmanā). || 3/128 ||

𑆓𑆶𑆫𑆾𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆼𑆠𑆖𑇀𑆖 𑆱𑆫𑇀𑆮𑆳𑆮𑆫𑆟𑆨𑆼𑆢𑆑𑆩𑇀 𑇅

𑆥𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆱𑆩𑆳𑆮𑆼𑆯𑆤𑆠𑆠𑇀𑆥𑆫𑆩𑇀 𑇆𑇓/𑇑𑇒𑇙𑇆

Guroḥ svarūpametacca sarvāvaraṇabhedakam |

Parasvarūpaviśrāntisamāveśanatatparam || 3/129 ||

And (ca) this (etat) Essential Nature (sva-rūpam) of the Guru (guroḥ) (which) destroys all the
coverings (of limitations) (sarva-āvaraṇa-bhedakam) is totally devoted to taking possession
of (the condition of) being Reposed on one’s own Supreme Essential Nature (para-sva-rūpa-
viśrānti-samāveśana-tat-param). || 3/129 ||

𑆍𑆠𑆱𑇀𑆪 𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆳𑆮𑆫𑆟𑆑𑇀𑆰𑆪𑆂 𑇅

𑆥𑆷𑆘𑆤𑆼𑆤 𑆠𑆶 𑆱𑆁𑆫𑆷𑆞𑆴𑆫𑆠𑆂 𑆥𑆷𑆘𑇀𑆪𑆠𑆩𑆁 𑆲𑆴 𑆠𑆠𑇀 𑇆𑇓/𑇑𑇓𑇐𑇆

Etasya jñaptimātreṇa dehādyāvaraṇakṣayaḥ |

Pūjanena tu saṃrūḍhirataḥ pūjyatamaṃ hi tat || 3/130 ||

By mere understanding (jñapti-mātreṇa) of this --i.e. of Reposing in one’s own Supreme

Essential Nature that is the Essential Nature of the Guru-- (etasya), the destruction of the
coverings like the body, etc. (takes place) (deha-ādi-āvaraṇa-kṣayaḥ). (Since Spiritual)
grown (saṃrūḍhiḥ) (happens) through Worship (pūjanena…tu), hence (ataḥ), It --i.e. the
Essential Nature of the Guru-- (tat) is truly (hi) worthy of Worship (pūjya-tamam). || 3/130 ||

𑆤𑆴𑆯𑇀𑆯𑆼𑆰𑆮𑆴𑆯𑇀𑆮𑆮𑆴𑆨𑆮𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆲𑆼𑆠𑆶𑆫𑇀-
𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆥𑇀𑆫𑆡𑆩𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆼𑆤 𑇅

𑆬𑆧𑇀𑆣𑇀𑆮𑆳𑆮𑆣𑆳𑆤𑆮𑆯𑆠𑆂 𑆑𑆸𑆠𑆴𑆤𑆾 𑆨𑆘𑆤𑇀𑆠

𑆄𑆢𑇀𑆪𑆤𑇀𑆠𑆮𑆫𑇀𑆘𑆴𑆠𑆥𑆢𑆁 𑆥𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆴𑆰𑇀𑆜𑆳𑆂 𑇆𑇓/𑇑𑇓𑇑𑇆

Niśśeṣaviśvavibhavapratipattihetur-
vyomeśvarīprathamacakranirūpaṇena |

Labdhvāvadhānavaśataḥ kṛtino bhajanta

ādyantavarjitapadaṃ paramātmaniṣṭhāḥ || 3/131 ||

By investigating the Primordial Wheel of Vyomeśvarī (vyoma-īśvarī-prathama-cakra-

nirūpaṇena), the cause of complete understanding of the Glory of the universe (takes place)
(niś-śeṣa-viśva-vibhava-prati-patti-hetuḥ). After understanding (labdhvā) the State (which) is
devoid of beginning and end (ādi-anta-varjita-padam), wise (kṛtinaḥ) devotees (bhajantaḥ)
(will) rest on the Supreme Self (parama-ātmā-niṣṭhāḥ) in consequence of Attention
(avadhāna-vaśataḥ). || 3/131 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆯𑆼 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩

𑆠𑆸𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakaśe vyomeśvarīcakranirūpaṇaṃ nāma tṛtīyollāsaḥ ||

Here ends (iti) the Third Outpouring (tritīya-ullāsaḥ) with the name of (nāma)
‘Vyomeśvarīcakranirūpaṇaṃ or ‘Investigation of the Wheel of Vyomeśvarī or the Mistress of
the Sky’ (vyoma-īśvarī-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-
prakāśe). ||

Fourth Outpouring: Prakāśacakranirūpaṇam

Investigation of the Wheel of Prakāśa or Light

𑆤𑆳𑆤𑆳𑆤𑆶𑆨𑆮𑆮𑆴𑆬𑆳𑆱𑆥𑇀𑆫𑆱𑆫𑆟𑆧𑆵𑆘𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆩𑇀 𑇅
𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆱𑇀𑆮𑆪𑆶𑆑𑇀𑆠𑆴𑆓𑆫𑇀𑆨𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆁 𑆠𑆤𑆶𑆩𑆂 𑇆𑇔/𑇑𑇆

Nānānubhavavilāsaprasaraṇabījasvarūpamavibhinnam |
Jñātvā svayuktigarbhaṃ prakāśacakrakramaṃ tanumaḥ || 4/1 ||

Having known --i.e. after explaining-- (jñātvā) the Unchanging Essential Nature of the Seed
of the spreading out of the shining forth of various perceptions (nānā-anubhava-vilāsa-
prasaraṇa-bīja-svarūpam…avibhinnam), (now) we adore --i.e. we explain-- (tanumaḥ) the
Process of the Wheel of Prakāśa or Light (prakāśa-cakra-kramam) (which) is produced from
union with one’s own Self (sva-yukti-garbham). || 4/1 ||

𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆑𑆁 𑆱𑇀𑆮𑆖𑆑𑇀𑆫𑆁 𑆪𑆠𑇀𑆥𑇀𑆫𑆡𑆴𑆠𑆁 𑆱𑆁𑆮𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆮𑆼𑆤 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆠𑆢𑇀𑆢𑇀𑆮𑆴𑆣𑆳 𑆩𑆠𑆩𑇀 𑇆𑇔/𑇒𑇆

Pañcātmakaṃ svacakraṃ yatprathitaṃ saṃvidātmanā |

Jñānakriyātmakatvena pratyekaṃ taddvidhā matam || 4/2 ||

That (tat) one’s own Wheel (of Light) (sva-cakram) which (yat) has a fivefold nature (pañca-
ātmakam) expands (prathitam) by the Essence of Consciousness (saṃvid-ātmanā) through
that appearance (which consists) of ‘knowledge’ and ‘action’ (jñāna-kriyā-ātmaka-tvena),
(and is) known (matam) one by one (pratyekam) in two ways (dvidhā). || 4/2 ||

𑆧𑆶𑆢𑇀𑆣𑆴𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆮𑇀𑆫𑆳𑆠𑆿 𑆱𑇀𑆡𑆴𑆠𑆿 𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆢𑆯𑆣𑆳𑆥𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑆪𑆾𑆫𑆥𑆴 𑆥𑆫𑆴𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇔/𑇓𑇆

Buddhikarmendriyavrātau sthitau jñānakriyātmanā |

Daśadhāpyāptisāratvāttayorapi parisphuṭam || 4/3 ||

(Such are) the two groups of the senses of cognition and action (buddhi-karma-indriya-
vrātau) (which) exist (sthitau) through the Essence of ‘knowledge’ and ‘action’ (jñāna-kriyā-
ātmanā) truly in a tenfold way (daśa-dhā…api) because of the essence of the distinct
acquisition of them only --i.e. the organs of cognition and action are the manifestations or the
embodiments of jñāna and kriyāśakti-s, respectively-- (parisphuṭam…āpti-sāra-tvāt…
tayoḥ…api). || 4/3 ||

𑆄𑆯𑇀𑆫𑆪𑆼 𑆧𑆶𑆢𑇀𑆣𑆴𑆩𑆤𑆱𑆵 𑆱𑇀𑆡𑆴𑆠𑆼 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆫𑆷𑆥𑆠𑆂 𑇅

𑆍𑆮𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆑𑆁 𑆪𑆠𑇀𑆫 𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆬𑆴𑆬𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇔/𑇔𑇆

Āśraye buddhimanasī sthite sāmānyarūpataḥ |

Evaṃ dvādaśakaṃ yatra prakāśakalilātmakam || 4/4 ||

The intellect and the mind (buddhi-manasī) rest (sthite) in (their) seat --i.e. in one’s own
Self-- (āśraye) because of (their) identical nature --i.e. because of their sameness with the
Self-- (sāmānya-rūpataḥ), where (yatra) the essence of the twelvefold (nature of the senses
together with the mind and the intellect) is certainly full of Prakāśa or Light (dvādaśakam…
prakāśa-kalilā-ātmakam) in this way (evam). || 4/4 ||

𑆃𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆠𑆪𑆾𑆠𑇀𑆥𑆤𑇀𑆤𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆪𑆥𑇀𑆫𑆡𑆩𑇀 𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆥𑆷𑆘𑇀𑆪𑆁 * * * 𑆢𑇀𑆮𑆳𑆢𑆯𑆣𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇔/𑇕𑇆

Avibhinnatayotpannanirvikalpamayapratham |
Prakāśacakrapūjyaṃ * * * dvādaśadhā sthitam || 4/5 ||

(Such a destructive) perception (which) consists of risen thoughtlessness (utpanna-

nirvikalpa-maya-pratham) is to be worshipped by the Wheel of Prakāśa or Light --i.e. by
means of sensory perception-- (prakāśa-cakra-pūjyam) through the condition of ‘being’
undivided (avibhinna-tayā), (which --i.e. that thoughtless perception--) exists (sthitam) as a
twelvefold (reality of the senses) (dvādaśadhā). || 4/5 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑆢𑆩𑇀𑆧𑆑𑆓𑆶𑆲𑆳𑆱𑇀𑆡𑆴𑆠𑆁 𑆱𑆴𑆢𑇀𑆣𑆤𑆴𑆰𑆼𑆮𑆴𑆠𑆩𑇀 𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆠𑇀𑆫𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆢𑆤𑇀𑆮𑆫𑇀𑆡𑆁 𑆤𑆳𑆩𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇔/𑇖𑇆

Saṃvitkadambakaguhāsthitaṃ siddhaniṣevitam |
Prakāśamātraprādhānyādanvarthaṃ nāmataḥ sthitam || 4/6 ||

(Such a Truth) rests in the secret of the multitude of perceptions (saṃvit-kadambaka-guhā-

sthitam), (and this is) said to be (nāmataḥ) ‘ (that which) remains evident or obvious’
(sthitam…anvartham) (as) observed by the Siddha-s --i.e. perfected beings-- (siddha-
niṣevitam) because of the Sole Predominance of Prakāśa or Light (prakāśa-mātra-
prādhānyāt). || 4/6 ||

𑆥𑇀𑆫𑆩𑆳𑆟𑆱𑆸𑆰𑇀𑆛𑆴𑆥𑇀𑆫𑆮𑆟𑆳 𑆃𑆠𑇀𑆫 𑆱𑆁𑆮𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆪𑆂 𑇅

𑆃𑆮𑆣𑆳𑆤𑆣𑆤𑆽𑆫𑇀𑆘𑇀𑆚𑆼𑆪𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆳𑆮𑆴𑆯𑆶𑆢𑇀𑆣𑆪𑆼 𑇆𑇔/𑇗𑇆

Pramāṇasṛṣṭipravaṇā atra saṃvinmarīcayaḥ |

Avadhānadhanairjñeyā dvādaśātmāviśuddhaye || 4/7 ||
There (atra), the Rays of Consciousness (saṃvit-marīcayaḥ) are full of the existence of
pramāṇa or cognition (pramāṇa-sṛṣṭi-pravaṇāḥ), (which --i.e. the Rays--) are to be known
(jñeyāḥ) through the treasure of Attention (avadhāna-dhanaiḥ) for complete clarification of
the Essence of the twelve (senses) (dvādaśa-ātmā-viśuddhaye). || 4/7 ||

𑆱𑆁𑆩𑆷𑆫𑇀𑆖𑇀𑆗𑆴𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆳 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆩𑆪𑆁 𑆖𑆪𑆂 𑇅

𑆢𑆼𑆯𑆑𑆳𑆬𑆑𑇀𑆫𑆴𑆪𑆳𑆫𑆷𑆥𑆑𑆬𑆳𑆱𑆸𑆰𑇀𑆛𑆴𑆬𑆪𑆳𑆮𑆤𑆴𑆂 𑇆𑇔/𑇘𑇆

Saṃmūrcchitaprakāśātmā marīcīnāmayaṃ cayaḥ |

Deśakālakriyārūpakalāsṛṣṭilayāvaniḥ || 4/8 ||

This (ayam) multitude (cayaḥ) of the Rays (marīcīnām) (which) is characterized by

coagulated Prakāśa or Light --i.e. the senses-- (saṃmūrcchita-prakāśa-ātmā) is the ground
of manifestation and dissolution of that portion (which) has the form of the activities of space
and time (deśa-kāla-kriyā-rūpa-kalā-sṛṣṭi-layā-avaniḥ). || 4/8 ||

𑆩𑆳𑆱𑆫𑆳𑆯𑇀𑆪𑆳𑆢𑆴𑆫𑆷𑆥𑆾𑇁𑆥𑆴 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇅
𑆑𑆳𑆬𑆑𑇀𑆫𑆩𑆾 𑆧𑆲𑆴𑆱𑇀𑆠𑆠𑇀𑆠𑆢𑇀𑆨𑆳𑆮𑆨𑆳𑆮𑆑𑆱𑆁𑆮𑆸𑆠𑆂 𑇆𑇔/𑇙𑇆

Māsarāśyādirūpo'pi dvādaśātmānubhūyate |
Kālakramo bahistattadbhāvabhāvakasaṃvṛtaḥ || 4/9 ||

And (api) that appearance (which) begins with the group of manifestations (māsa-rāśi-ādi-
rūpaḥ) is characterized by the twelve (senses) (dvā-daśa-ātmā), (though it is) experienced
(anubhūyate) as the succession of time (kāla-kramaḥ), (which is) filled with that (which)
causes its existence to appear (tat-tat-bhāva-bhāvaka-saṃvṛtaḥ) externally (bahiḥ). || 4/9 ||

𑆥𑇀𑆫𑆩𑆳𑆟𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆫𑆩𑇀𑆨𑆬𑆩𑇀𑆥𑆛𑆳𑆱𑆶 𑆩𑆫𑆵𑆖𑆴𑆰𑆶 𑇅
𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆳𑆱𑇀𑆮𑆲𑆕𑇀𑆑𑆳𑆫𑆾 𑆤𑆴𑆬𑆵𑆤𑆾𑇁𑆠𑇀𑆫 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇔/𑇑𑇐𑇆

Pramāṇasṛṣṭisaṃrambhalampaṭāsu marīciṣu |
Bahirmukhāsvahaṅkāro nilīno'tra vyavasthitaḥ || 4/10 ||

Ahaṅkāra or false-I (ahaṅkāraḥ) rests (vyavasthitaḥ) there (atra) hidden (nilīnaḥ) in the
externally oriented (bahiḥ-mukhāsu) Rays (of Consciousness which) (marīciṣu) are desirous
of taking hold of the manifestation of perception (as external reality) (pramāṇa-sṛṣṭi-
saṃrambha-lampaṭāsu). || 4/10 ||

𑆃𑆤𑇀𑆠𑆂𑆱𑇀𑆥𑆤𑇀𑆢𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑇀𑆮𑆳𑆠𑇀𑆒𑆼 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆳𑆠𑇀𑆩𑆤𑆴 𑇅
𑆖𑆫𑆤𑇀𑆠𑇀𑆪𑆳 𑆍𑆮 𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆂 𑆒𑆼𑆖𑆫𑇀𑆪𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇔/𑇑𑇑𑇆

Antaḥspandapradhānatvātkhe nirāvaraṇātmani |
Carantyā eva viṣphāraḥ khecaryā dvādaśātmanā || 4/11 ||

In the Sky (of Consciousness, which is) (khe) characterized by ‘unveiled nature’,
(nirāvaraṇa-ātmani) expansion (takes place) (viṣphāraḥ) only (eva) through flowing --i.e.
moving-- (carantyā) Khecarī (khecaryā) by means of the Essence of the twelve (senses)
(dvā-daśa-ātmanā), because of the predominance of Internal Pulsation --i.e. internal Life of
the Subject in such a Sky of Consciousness-- (antaḥ-spanda-pradhānatvāt). || 4/11 ||

𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆩𑆪𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅
𑆠𑆢𑆳𑆑𑆳𑆫𑆩𑆪𑆠𑇀𑆮𑆼𑆤 𑆥𑆷𑆫𑇀𑆮𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇔/𑇑𑇒𑇆

Jñānakriyāsāmarasyamayaśaktisvabhāvataḥ |
Tadākāramayatvena pūrvaṃ viśvasya sambhavaḥ || 4/12 ||

Then (tadā) (, such an ‘expansion’), by means of the condition of ‘being identical to the letter
‘a’ --i.e. Śiva--’ (akāra-maya-tvena), (becomes) the source (sambhavaḥ) of the universe
(viśvasya) at first (pūrvam) because of the Essential Nature of Śakti, (Who) consists of the
oneness of ‘cognition’ and ‘activity’ --i.e. the first expansion in the Sky of Consciousness is
Khecarī Who is the Source of the universe-- (jñāna-kriyā-sāmarasya-maya-śakti-sva-
bhāvataḥ). || 4/12 ||

𑆠𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆼𑆟 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆠𑆪𑆾𑆢𑆪𑆂 𑇅

𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆶𑆢𑇀𑆫𑆼𑆑𑆬𑆑𑇀𑆰𑆟𑆂 𑇆𑇔/𑇑𑇓𑇆

Tataḥ pramāṇarūpeṇa dvādaśātmatayodayaḥ |

Jñānakriyāsāmarasyātkiñcidudrekalakṣaṇaḥ || 4/13 ||

Therefore (tataḥ), due to the oneness of ‘cognition’ and ‘activity’ (jñāna-kriyā-sāmarasyāt),

an appearance (takes place) (udayaḥ) through the State of the ‘twelvefold nature’ (of the
senses) (dvā-daśa-ātmatayā) in the form of perception (pramāṇa-rūpeṇa) (which) is
characterized by the predominance of ‘something’ --i.e. objects-- (kiñcid-udreka-lakṣaṇaḥ). ||
4/13 ||

𑆃𑆠𑇀𑆫 𑆢𑆠𑇀𑆠𑆳𑆮𑆣𑆳𑆤𑆳𑆤𑆳𑆁 𑆢𑆼𑆯𑆑𑆳𑆬𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆂 𑇅

𑆑𑆳𑆬𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆱𑆲𑆱𑆳 𑆓𑇀𑆫𑆳𑆱𑆾 𑆨𑆮𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀 𑇆𑇔/𑇑𑇔𑇆

Atra dattāvadhānānāṃ deśakālakriyātmanaḥ |

Kālakramasya sahasā grāso bhavati yoginām || 4/14 ||

There (atra), the forceful (sahasā) devouring (grāsaḥ) of the succession of Time (kāla-
kramasya) characterized by the activities of space and time (deśa-kāla-kriyā-ātmanaḥ)
shines (bhavati) for attentive yogin-s (datta-avadhānānām…yoginām). || 4/14 ||

𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆮𑆫𑆑𑆠𑇀𑆮𑆼𑆤 𑆪𑆼 𑆬𑆾𑆑𑆱𑇀𑆪 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇅

𑆘𑇀𑆚𑆳𑆤𑆴𑆤𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆱𑇀𑆠𑆽𑆱𑇀𑆠𑆶 𑆠𑆤𑇀𑆪𑆠𑆼 𑇆𑇔/𑇑𑇕𑇆

Svabhāvāvarakatvena ye lokasya vyavasthitāḥ |

Jñāninaḥ svasvarūpasya viṣphārastaistu tanyate || 4/15 ||

(Those) who (ye) appear (vyavasthitāḥ) in the world (lokasya) as the state of hiding one’s
own Nature (sva-bhāva-āvarakatvena) are the Knowers (jñāninaḥ) of one’s own True
Essential Nature (sva-sva-rūpasya), (and) the Expansion (viṣphāraḥ) truly (tu) expands
(tanyate) by them (taiḥ). || 4/15 ||
𑆃𑆠𑆂 𑆑𑆳𑆬𑆑𑇀𑆫𑆩𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆳 𑆪 𑆇𑆢𑇀𑆨𑆮𑆂 𑇅
𑆱 𑆍𑆮𑆁 𑆱𑆤𑇀𑆤𑆴𑆮𑆴𑆰𑇀𑆛𑆳𑆤𑇀𑆠𑆓𑇀𑆫𑆳𑆱𑆼𑆤 𑆱𑆲𑆱𑆳𑆮𑆤𑆴𑆂 𑇆𑇔/𑇑𑇖𑇆

Ataḥ kālakramasyāsya dvādaśātmā ya udbhavaḥ |

Sa evaṃ sanniviṣṭāntagrāsena sahasāvaniḥ || 4/16 ||

Hence (ataḥ), that (saḥ) which (yaḥ) is the Essence of the twelve (senses) (dvā-daśa-ātmā)
is the Ground (avaniḥ) (which) becomes visible (udbhavaḥ) in this way (evam) through
vehement (and) deep inner devouring (sahasā…sat-niviṣṭa-anta-grāsena) of this (asya)
succession of Time --i.e. by the Consuming of Time, the Essence of the senses becomes
revealed as one’s own Consciousness-- (kāla-kramasya). || 4/16 ||

𑆅𑆠𑆴 𑆑𑆡𑆴𑆠𑆩𑆶𑆢𑆳𑆫𑆪𑆶𑆑𑇀𑆠𑆴𑆪𑆾𑆓𑆳𑆢𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆓𑆠𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆩𑇀 𑇅

𑆓𑆶𑆫𑆶𑆮𑆫𑆩𑆶𑆒𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆓𑆩𑇀𑆪𑆁
𑆥𑆫𑆩𑆱𑆩𑆳𑆣𑆴𑆩𑆠𑆳𑆩𑆠𑆤𑇀𑆢𑇀𑆫𑆴𑆠𑆁 𑆱𑇀𑆪𑆳𑆠𑇀 𑇆𑇔/𑇑𑇗𑇆

Iti kathitamudārayuktiyogādanubhavabhūmigataṃ prakāśacakram |

Guruvaramukhasampradāyagamyaṃ
paramasamādhimatāmatandritaṃ syāt || 4/17 ||

This is (iti) the Wheel of Prakāśa or Light (prakāśa-cakram) (which) comes forth on the stage
of perception (anubhava-bhūmi-gatam), (and it) has been narrated (kathitam) according to
exalted reasoning (udāra-yukti-yogāt) (. This Wheel) is to be perceived through the Oral
Transmission of the Excellent Speech of the Guru (guru-vara-mukha-sampradāya-gamyam)
(that) is unwearied (atandritam) (and) actually (syāt) known as Supreme Samādhi (parama-
samādhi-matām). || 4/17 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩 𑆖𑆠𑆶𑆫𑇀𑆡𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakāśe prakāśacakranirūpaṇaṃ nāma caturthollāsaḥ ||

Here ends (iti) the Fourth Outpouring (caturtha-ullāsaḥ) with the name of (nāma)
‘Prakāśacakranirūpaṇam’ or ‘Investigation of the Wheel of Prakāśa or Light’ (prakāśa-cakra-
nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||

Fifth Outpouring: Ānandacakranirūpaṇam

Investigation of the Wheel of Ānanda or Bliss

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑆪𑆤𑆴𑆫𑇀𑆩𑆴𑆠𑆥𑆷𑆫𑇀𑆟𑆨𑆳𑆮𑆳-
𑆢𑆴𑆖𑇀𑆗𑆳𑆤𑆶𑆫𑆷𑆥𑆮𑆴𑆨𑆮𑆼𑆤 𑆱𑆩𑆶𑆬𑇀𑆬𑆱𑆤𑇀𑆠𑇀𑆪𑆂 𑇅
𑆖𑆴𑆢𑇀𑆫𑆯𑇀𑆩𑆪𑆾 𑆤 𑆖 𑆖𑆩𑆠𑇀𑆑𑆸𑆠𑆪𑆾 𑆲𑆴 𑆪𑆱𑇀𑆩𑆴𑆤𑇀-
𑆤𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆣𑆶𑆤𑆳 𑆠𑆢𑆴𑆢𑆁 𑆥𑇀𑆫𑆮𑆖𑇀𑆩𑆂 𑇆𑇕/𑇑𑇆

Svātmaprameyamayanirmitapūrṇabhāvā-
dicchānurūpavibhavena samullasantyaḥ |
Cidraśmayo na ca camatkṛtayo hi yasmin-
nānandacakramadhunā tadidaṃ pravacmaḥ || 5/1 ||

By means of the Wine of Ānandacakram or the Wheel of Bliss (ānanda-cakra-madhunā), we

praise (pravacmaḥ) this (tat-idam) in which (yasmin) the Rays of Consciousness (cit-
raśmayaḥ) though (ca) truly (hi) do not (na) bestow astonishment (camat-kṛtayaḥ) (, but) rise
(samullasantyaḥ) as the Majesty of the Intention (of the Lord) --i.e. the Greatness of His
Creative Power Which Creates the elements-- (icchā-anurūpa-vibhavena) because of the
expanded existence (which) is created by that (which) consists of the objects (of experience)
of one’s own Self --i.e. one’s Self’s measurable aspect. Therefore, in the Explanation of the
Ānandacakram, we praise the objects-- (svātmā-prameya-maya-nirmita-pūrṇa-bhāvāt). ||
5/1 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆁 𑆪𑆠𑇀𑆥𑆷𑆫𑇀𑆮𑆁 𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆢𑇀𑆮𑆴𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆩𑇀 𑇅

𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆮𑆴𑆨𑆮𑆳 𑆥𑇀𑆫𑆱𑆸𑆠𑆼𑆖𑇀𑆗𑆳𑆱𑇀𑆪 𑆥𑆷𑆫𑇀𑆪𑆠𑆼 𑇆𑇕/𑇒𑇆

Prakāśacakraṃ yatpūrvaṃ pramāṇādvinirūpitam |

Viṣayābhogavibhavā prasṛtecchāsya pūryate || 5/2 ||

(It is) that Wheel of Prakāśa or Light (prakāśa-cakram) which (yat) previously (pūrvam) was
pointed out (vinirūpitam) from (the viewpoint) of pramāṇa or perception (pramāṇāt). (Now,)
the dominion of the enjoyment of (sense) objects --i.e. prameya-- (viṣayā-ābhoga-vibhavā),
(which) comes forth (from Prakāśacakram as) (prasṛtā) Its (asya) Will or Desire (icchā), is to
be filled --i.e. explained-- (pūryate). || 5/2 ||

𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆳𑆨𑆷𑆠𑆫𑆷𑆥𑆁 𑆖 𑆱𑆁𑆮𑆴𑆢𑆳𑆯𑇀𑆪𑆳𑆤𑆠𑆳𑆩𑆪𑆩𑇀 𑇅
𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆑𑆁 𑆪𑆢𑇀𑆮𑆴𑆰𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇕/𑇓𑇆

Tanmātrābhūtarūpaṃ ca saṃvidāśyānatāmayam |
Pañcātmakaṃ yadviṣayasvarūpamanubhūyate || 5/3 ||

And (ca) the nature of the bhūta-s or gross elements and the tanmātra-s or subtle elements
(tan-mātrā-bhūta-rūpam) is experienced (anubhūyate) as (that) which (yat) is made of the
fivefold coagulation of Consciousness (pañca-ātmakam…saṃvit-āśyānatā-mayam) (that is)
the essential nature of the objects of the senses (viṣaya-sva-rūpam). || 5/3 ||

𑆠𑆠𑇀𑆫 𑆱𑆁𑆮𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆧𑆶𑆢𑇀𑆣𑆴𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇅

𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆤𑆴𑆫𑇀𑆘𑇀𑆚𑆳𑆠𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆼 𑇆𑇕/𑇔𑇆

𑆎𑆑𑆣𑇀𑆪𑆳𑆢𑇀𑆧𑆶𑆢𑇀𑆣𑆴𑆩𑆤𑆱𑆾𑆫𑇀𑆪 𑆍𑆑𑆳𑆢𑆯𑆣𑆾𑆢𑇀𑆪𑆩𑆂 𑇅
𑆰𑆾𑆝𑆯𑆳𑆠𑇀𑆩𑆳 𑆱 𑆱𑆚𑇀𑆘𑆳𑆠𑆾 𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆥𑆷𑆫𑆟𑆳𑆠𑇀 𑇆𑇕/𑇕𑇆

Tatra saṃvinmarīcīnāṃ buddhikarmendriyātmanām |

Viṣayābhoganirjñātanirvikalpapratiṣṭhite || 5/4 ||

Aikadhyādbuddhimanasorya ekādaśadhodyamaḥ |
Ṣoḍaśātmā sa sañjāto viṣayābhogapūraṇāt || 5/5 ||
There (tatra), (when) there is resting on thoughtlessness, (which) has perfect understanding
of the enjoyment of sense-objects (viṣayā-ābhoga-nirjñāta-nirvikalpa-pratiṣṭhite) by means of
the Rays of Consciousness (saṃvit-marīcīnām) (that are) the Essence of the organs of
cognition and action (buddhi-karma-indriya-ātmanām), the (saḥ) sixteenfold (ṣoḍaśa-ātmā)
elevation (udyamaḥ) from intellect and mind (takes place) (buddhi-manasoḥ) at once
(aikadhyāt) in an elevenfold way (ekādaśadhā), (that is) born from (sañjātaḥ) that (which) is
filled with the enjoyment of sense-objects (viṣayā-ābhoga-pūraṇāt). || 5/4-5 ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆁 𑆠𑆢𑆴𑆢𑆁 𑆰𑆾𑆝𑆯𑆳𑆠𑇀𑆩𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆖𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆴𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆥𑇀𑆫𑆩𑆼𑆪𑆾𑆬𑇀𑆬𑆼𑆒𑆢𑆤𑇀𑆠𑆶𑆫𑆩𑇀 𑇆𑇕/𑇖𑇆

Ānandacakraṃ tadidaṃ ṣoḍaśātmatayā sthitam |

Cinmarīcicamatkāraprameyollekhadanturam || 5/6 ||

This (tat…idam) Ānandacakram or ‘the Wheel of Bliss’ (ānanda-cakram) is maintained

(sthitam) by the essence of the sixteenfold (nature) (ṣoḍaśa-ātmatayā), (and it is) full of the
appearance of the ‘astonishment-bestowing’ objects of the Rays of Consciousness (cit-
marīci-camat-kāra-prameya-ullekha-danturam). || 5/6 ||

𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆳𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆵𑆑𑆫𑆟𑆁 𑆲𑆴 𑆪𑆠𑇀 𑇅
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾 𑆢𑆶𑆫𑇀𑆔𑆛𑆽𑆯𑇀𑆮𑆫𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆤𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇕/𑇗𑇆

Svasvarūpāparityāgātprameyīkaraṇaṃ hi yat |
Svātmano durghaṭaiśvaryapratipādanalakṣaṇam || 5/7 ||

By abandoning one’s own True Nature (sva-sva-rūpā-pari-tyāgāt), the production of

objectivity (takes place) (prameyī-karaṇam…hi) which (yat) is characterized by the
establishment of the difficult --i.e. hard to understand-- sovereignty (durghaṭa-aiśvarya-prati-
pādana-lakṣaṇam) of one’s own Self --i.e. objectivity is one’s own Self, but in this aspect, it is
hard to understand-- (sva-ātmanaḥ). || 5/7 ||

𑆃𑆤𑆼𑆤 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆳𑆢𑆴𑆖𑇀𑆗𑆳𑆨𑆾𑆓𑇀𑆪𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆠𑆂 𑇅

𑆩𑆲𑆳𑆤𑆤𑇀𑆢𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑇀𑆮𑆳𑆖𑇀𑆖𑆑𑇀𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆱𑆁𑆘𑇀𑆚𑆴𑆠𑆩𑇀 𑇆𑇕/𑇘𑇆

Anena paripūrṇatvādicchābhogyasya sarvataḥ |

Mahānandapradhānatvāccakramānandasaṃjñitam || 5/8 ||

By this (anena), because of the completion (pari-pūrṇatvāt) of the enjoyment of Will --i.e.
Creative Power-- (icchā-ābhogyasya) everywhere --i.e. in the form of objects-- (sarvataḥ),
the Wheel (cakram) called Ānanda (spins) (ānanda-saṃjñitam) due to the Excellence of
Great Bliss (mahā-ānanda-pradhānatvāt). || 5/8 ||

𑆃𑆠𑇀𑆫𑆳𑆥𑆴 𑆢𑆠𑇀𑆠𑆖𑆴𑆠𑇀𑆠𑆳 𑆪𑆼 𑆨𑆮𑆤𑇀𑆠𑆴 𑆘𑇀𑆚𑆳𑆤𑆯𑆳𑆬𑆴𑆤𑆂 𑇅

𑆮𑆴𑆰𑆪𑆳 𑆍𑆮 𑆍𑆠𑆼𑆰𑆳𑆁 𑆨𑆮𑆼𑆠𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆨𑆷𑆂 𑇆𑇕/𑇙𑇆

Atrāpi dattacittā ye bhavanti jñānaśālinaḥ |

Viṣayā eva eteṣāṃ bhavetsaṃvitsvarūpabhūḥ || 5/9 ||
Nevertheless (atra…api), (those) who are (ye) deeply attentive (datta-cittāḥ) become
(bhavanti) furnished with knowledge (jñāna-śālinaḥ). (Then all) the objects of their senses
(viṣayā…eva…eteṣām) appear as (bhavet) (that which) come from the Essential Nature of
Consciousness --i.e. from their own Self-- (saṃvit-sva-rūpa-bhūḥ). || 5/9 ||

𑆃𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆫𑆁 𑆱𑆩𑆳𑆥𑆤𑆳𑆠𑇀 𑇅

𑆖𑆫𑇀𑆮𑆟𑆳𑆠𑇀𑆩𑆳𑆥𑆴 𑆱𑆁𑆲𑆳𑆫𑆾 𑆤𑆳𑆤𑇀𑆠𑆫𑆵𑆪𑆠𑆪𑆾𑆢𑆴𑆠𑆂 𑇆𑇕/𑇑𑇐𑇆

Atra viśvasvarūpasya sarvākāraṃ samāpanāt |

Carvaṇātmāpi saṃhāro nāntarīyatayoditaḥ || 5/10 ||

There (atra), due to the completion --i.e. understanding-- (samāpanāt) of the Essential
Nature of the universe (viśva-svarūpasya) in all forms --i.e. everywhere-- (sarva-ākāram),
‘Saṃhāra’ or ‘dissolution’ (takes place) (saṃhāraḥ) (, Which is) though (api) characterized by
Chewing --i.e. ‘Tasting of the Juice of Consciousness’-- (carvaṇa-ātmā), (as It) rises (uditaḥ)
inseparably (from the Subject) (nāntarīyatayā). || 5/10 ||

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆑𑇀𑆫𑆴𑆪𑆾𑆢𑇀𑆫𑆼𑆑𑆳𑆤𑇀𑆤𑆴𑆰𑇀𑆥𑆤𑇀𑆤𑆼𑇁𑆤𑇀𑆠𑆫𑇀𑆘𑆓𑆢𑇀𑆨𑆫𑆼 𑇅
𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓 𑆐𑆠𑇀𑆱𑆶𑆑𑇀𑆪𑆁 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆤𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇕/𑇑𑇑𑇆

Sāmarasyakriyodrekānniṣpanne'ntarjagadbhare |
Viṣayābhoga autsukyaṃ marīcīnāṃ nivartate || 5/11 ||

In maintaining the world within (one’s own Consciousness, which ability) (antar-jagat-bhare)
descends (niṣpanne) from the predominance of the activities of Oneness --i.e. experiencing
Oneness in everything-- (sāmarasya-kriyā-udrekāt), enjoyment of sense-objects (viṣayā-
ābhogaḥ) stops (nivartate) (and) the act of longing (autsukyam) for the Rays (of
Consciousness appears) (marīcīnām). || 5/11 ||

𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆨𑆷𑆠𑆳𑆪𑆳𑆩𑆱𑇀𑆪𑆳𑆩𑆴𑆖𑇀𑆗𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆶𑆢𑆴𑆠𑆾 𑆨𑆶𑆮𑆴 𑇅
𑆖𑆫𑆤𑇀𑆠𑇀𑆪𑆳 𑆍𑆮 𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆾 𑆨𑆷𑆩𑆪𑇀𑆪𑆳𑆂 𑆰𑆾𑆝𑆯𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇕/𑇑𑇒𑇆

Cicchaktibhūtāyāmasyāmicchātmanyudito bhuvi |
Carantyā eva viṣphāro bhūmayyāḥ ṣoḍaśātmakaḥ || 5/12 ||

In this (asyām) existence (bhuvi) (, which) consists of the Power of Consciousness (cit-śakti-
bhūtāyām) characterized by (Divine) Will (icchā-ātmani), the sixteenfold (ṣoḍaśa-ātmakaḥ)
expansion (of the senses, the intellect, and the elements) (viṣphāraḥ) rises (uditaḥ) only
(eva) by moving --i.e. practising contemplation-- (carantyāḥ) (on that which) is made of the
earth --i.e. only by not abandoning the created plane-- (bhūmayyāḥ). || 5/12 ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆪𑆡𑆾𑆥𑆥𑆠𑇀𑆠𑆴𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆁 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑇀 𑇅

𑆱𑆩𑆳𑆣𑆴𑆬𑆳𑆨𑆳𑆪 𑆱𑆢𑆽𑆮 𑆨𑆷𑆪𑆳𑆢𑇀𑆨𑆳𑆮𑆾𑆥𑆨𑆾𑆓𑆼𑆤 𑆩𑆲𑆳𑆘𑆤𑆱𑇀𑆪 𑇆𑇕/𑇑𑇓𑇆

Ānandacakrasya yathopapattipradarśitaṃ svānubhavasvarūpam |

Samādhilābhāya sadaiva bhūyādbhāvopabhogena mahājanasya || 5/13 ||
As (yathā) the Essential Nature of one’s Self-experience (sva-anubhava-sva-rūpam) is
pointed out by the occurrence (upapatti-pradarśitam) of the Wheel of Bliss (ānanda-
cakrasya) (merely) for the sake of the attainment of Samādhi or spiritual trance (samādhi-
lābhāya) perpetually (sadā…eva). Let there be (bhūyāt) prosperity for the virtuous one in
(his) enjoyment of manifestation (mahā-janasya…bhāva-upa-bhogena). || 5/13 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩 𑆥𑆚𑇀𑆖𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakāśe ānandacakranirūpaṇaṃ nāma pañcamollāsaḥ ||

Here ends (iti) the Fifth Outpouring (pañcama-ullāsaḥ) with the name of (nāma)
‘Ānandacakranirūpaṇam’ or ‘Investigation of the Wheel of Ānanda or Bliss’ (ānanda-cakra-
nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||

Sixth Outpouring: Mūrticakranirūpaṇam

Investigation of the Wheel of Embodiment or (limited) Personification

𑆪𑆠𑇀𑆫𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆮𑆯𑆼𑆤 𑆮𑆴𑆯𑇀𑆮𑆮𑆴𑆨𑆮𑆾𑆬𑇀𑆬𑆳𑆱𑆾𑆥𑆨𑆾𑆓𑆳𑆠𑇀𑆩𑆤𑆳𑆁
𑆫𑆯𑇀𑆩𑆵𑆤𑆳𑆁 𑆮𑆴𑆬𑆪𑆾 𑆲𑇀𑆪𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆠𑆩𑆼𑇁𑆲𑆕𑇀𑆑𑆳𑆫𑆫𑆷𑆥𑆼 𑆨𑆮𑆼𑆠𑇀 𑇅

𑆠𑆠𑇀𑆠𑆠𑇀𑆑𑆳𑆬𑆑𑆬𑆳𑆑𑆬𑆳𑆥𑆑𑆧𑆬𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆥𑆳𑆫𑆕𑇀𑆓𑆩𑆁
𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳 𑆱𑆩𑇀𑆥𑇀𑆫𑆠𑆴 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆩𑆶𑆖𑆴𑆠𑆁 𑆠𑆤𑇀𑆪𑆠𑆼 *** 𑇆𑇖/𑇑𑇆

Yatrāvṛttivaśena viśvavibhavollāsopabhogātmanāṃ
raśmīnāṃ vilayo hyakṛtrimatame'haṅkārarūpe bhavet |

Tattatkālakalākalāpakabalavyāpārapāraṅgamaṃ
dhyātvā samprati mūrticakramucitaṃ tanyate *** || 6/1 ||

Where (yatra) the dissolution (vilayaḥ…hi) of (those) rays (raśmīnām) (which are)
characterized by the enjoyment of the outpouring of the greatness of the universe (viśva-
vibhava-ullāsa-upa-bhoga-ātmanām) into the excessively natural (akṛtrima-tame) nature --
i.e. essence-- of ahaṃkāra or false-I (ahaṅkāra-rūpe) takes place (bhavet) through the
desire of turning back (to one’s own Self) (āvṛtti-vaśena), (there,) after meditating (dhyātvā)
on that (tat) (which) crosses the function of the force of the bundle of the portion of Time (tat-
kāla-kalā-kalāpaka-bala-vyāpāra-pāraṅgamam), the Wheel called ‘mūrti’ or ‘personification’
or ‘embodiment’ (mūrti-cakram…ucitam) expands (tanyate) at once (samprati). || 6/1 ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆁 𑆪𑆢𑆴𑆢𑆁 𑆰𑆾𑆝𑆯𑆳𑆠𑇀𑆩𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆩𑇀 𑇅

𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆶𑆢𑆴𑆠𑆳 𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆥𑇀𑆫𑆩𑆳𑆠𑆫𑆴 𑇆𑇖/𑇒𑇆

Ānandacakraṃ yadidaṃ ṣoḍaśātmanirūpitam |

Viśrāntiruditā tasya pratyāvṛttyā pramātari || 6/2 ||

This (idam) Ānandacakram is (that) (ānanda-cakram) which (yat) has been defined as
having a sixteenfold nature (ṣoḍaśātmā-nirūpitam). Its (tasya) resting (viśrāntiḥ) rises (uditā)
by turning back (pratyāvṛttyā) to the subject (pramātari). || 6/2 ||
𑆃𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆱𑇀𑆪 𑆩𑆷𑆫𑇀𑆠𑆠𑆳𑆠𑇀𑆫𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇅
𑆃𑆲𑆕𑇀𑆑𑆳𑆫𑆱𑇀𑆪 𑆱𑆑𑆬𑆥𑇀𑆫𑆪𑆾𑆓𑆳𑆫𑇀𑆡𑆢𑆯𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇖/𑇓𑇆

Ataḥ pramātṛrūpasya mūrtatātrānubhūyate |

Ahaṅkārasya sakalaprayogārthadaśātmanaḥ || 6/3 ||

Hence (ataḥ), there (atra), the limited or embodied form (mūrta-tā) of the nature of pramātṛ
or the subject (pramātṛ-rūpasya) is experienced (anubhūyate) as (one’s) false-I or ego
(ahaṅkārasya) (which) has the characteristic of the condition of being in contact with all the
parts of material plane (sakala-pra-yoga-artha-daśa-ātmanaḥ). || 6/3 ||

𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆼 𑆱𑆠𑆴 𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇅

𑆃𑆮𑇀𑆪𑆑𑇀𑆠𑆫𑆷𑆥𑆾𑇁𑆲𑆕𑇀𑆑𑆳𑆫𑆂 𑆱 𑆩𑆷𑆫𑇀𑆠𑆾𑇁𑆠𑇀𑆫 𑆱𑇀𑆦𑆶𑆛𑆁 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇖/𑇔𑇆

Bahirmukhamarīcīnāṃ prādhānye sati yo bhavet |

Avyaktarūpo'haṅkāraḥ sa mūrto'tra sphuṭaṃ sthitaḥ || 6/4 ||

There (atra), in the existence (sati) of the predominance (prādhānye) of the extroverted rays
(of Consciousness) --i.e. attention turned towards differences-- (bahiḥ-mukha-marīcīnām),
the unmanifested --i.e. subjective limitation-- (avyakta-rūpaḥ) ahaṃkāra or false-I
(ahaṅkāraḥ) takes place (bhavet) (that is) that (saḥ) limited form (mūrtaḥ) which (yaḥ) clearly
(sphuṭam) shines (as one’s own false self) (sthitaḥ). || 6/4 ||

𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆂 𑆥𑇀𑆫𑆡𑆩𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆳 𑆪𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆑𑆳𑆬𑆱𑆸𑆰𑇀𑆛𑆴𑆩𑆪𑆂 𑆱𑇀𑆦𑆳𑆫𑆾 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆖𑆴𑆢𑆶𑆠𑇀𑆑𑆛𑆂 𑇆𑇖/𑇕𑇆

Pramāṇarūpaḥ prathamaṃ dvādaśātmā yataḥ sthitaḥ |

Kālasṛṣṭimayaḥ sphāro marīcīnāṃ cidutkaṭaḥ || 6/5 ||

Since (yataḥ) at first (prathamam), the twelvefold nature (dvādaśa-ātmā) of pramāṇa or

cognition (pramāṇa-rūpaḥ) is maintained (sthitaḥ) (which) is the expansion (sphāraḥ) of the
rays (marīcīnām) (, and this expansion) consists of the manifestation of Time (kāla-sṛṣṭi-
mayaḥ), full of thoughts (cit-utkaṭaḥ). || 6/5 ||

𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆫𑆷𑆥𑆼𑆟 𑆑𑆳𑆩𑆼𑆤𑆳𑆱𑇀𑆪 𑆥𑇀𑆫𑆥𑆷𑆫𑇀𑆪𑆠𑆼 𑇅

𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆼 𑆮𑆳 𑆪𑆢𑆠𑆂 𑆑𑆳𑆬𑆑𑆳𑆩𑆳𑆠𑇀𑆩𑆑𑆁 𑆘𑆓𑆠𑇀 𑇆𑇖/𑇖𑇆

𑆤𑆴𑆰𑇀𑆥𑆤𑇀𑆤𑆼 𑆘𑆓𑆠𑆾 𑆫𑆷𑆥𑆼 𑆑𑆳𑆬𑆑𑆳𑆩𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆑𑆼 𑇅

𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆮𑆴𑆰𑆟𑇀𑆟𑆳𑆱𑆶 𑆩𑆫𑆵𑆖𑆴𑆰𑆶 𑇆𑇖/𑇗𑇆

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆼𑆬𑆤𑆳𑆨𑆳𑆱𑆠𑆠𑇀𑆥𑆫𑆂 𑇅
𑆱𑆥𑇀𑆠𑆢𑆯𑆂 𑆰𑆾𑆝𑆯𑆳𑆤𑆳𑆁 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆮𑆴𑆤𑆳𑆪𑆑𑆂 𑇆𑇖/𑇘𑇆

Viṣayābhogarūpeṇa kāmenāsya prapūryate |

Bahirmukhe vā yadataḥ kālakāmātmakaṃ jagat || 6/6 ||

Niṣpanne jagato rūpe kālakāmakramātmake |

Viṣayābhogaviṣphāraviṣaṇṇāsu marīciṣu || 6/7 ||

Pratyāvṛttyā svasvarūpamelanābhāsatatparaḥ |
Saptadaśaḥ ṣoḍaśānāṃ marīcīnāṃ vināyakaḥ || 6/8 ||

(Cognition is) to be filled (prapūryate) with its (asya) desire (kāmena) in the form of the
enjoyment of sense-objects (viṣaya-ābhoga-rūpeṇa). Or (vā), it has the nature of being
desirous of Time (kāla-kāma-ātmakam) in extroversion (bahiḥ-mukhe) (that --i.e.
extroversion-- is) the produced (niṣpanne) aspect (rūpe) of the world (jagataḥ), characterized
by the process of the enjoyment of Time --i.e. thinking about the past and the future-- (kāla-
kāma-krama-ātmake) which (yat) is therefore (ataḥ), the world (itself) (jagat).

In the rays (marīciṣu) (which) become dejected due to the expansion of the enjoyment of
sense-objects (viṣaya-ābhoga-viṣphāra-viṣaṇṇāsu), the seventeenfold (saptadaśaḥ)
remover of the obstacles or leader --i.e. the Mūrticakram-- (vināyakaḥ) of the sixteenfold
(ṣoḍaśānām) rays --i.e. of Ānandacakram-- (marīcīnām) (becomes) totally devoted to the
Splendour of an Encounter with one’s own True Nature (sva-sva-rūpa-melana-ābhāsa-tat-
paraḥ), by turning back (to one’s own Self) (prati-āvṛttyā). || 6/6-8 ||

𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆾𑇁𑆲𑆕𑇀𑆑𑆳𑆫𑆾 𑆩𑆷𑆫𑇀𑆠𑆠𑇀𑆮𑆼𑆤 𑆱𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆂 𑇅

𑆱𑆥𑇀𑆠𑆢𑆯𑆳𑆠𑇀𑆩 𑆠𑆢𑆴𑆢𑆁 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆮𑆴𑆩𑆸𑆯𑇀𑆪𑆠𑆳𑆩𑇀 𑇆𑇖/𑇙𑇆

Pramātṛrūpo'haṅkāro mūrtatvena samutthitaḥ |

Saptadaśātma tadidaṃ mūrticakraṃ vimṛśyatām || 6/9 ||

Ahaṃkāra or false-I (ahaṅkāraḥ) is the nature of the subject (pramātṛ-rūpaḥ) (which) grows
(samutthitaḥ) with the limited form of personification (mūrtatvena). This is the (tat-idam)
Seventeenfold (saptadaśātmā) Mūrticakram (mūrti-cakram) (that is) to be examined
(vimṛśyatām). || 6/9 ||

𑆑𑆳𑆩𑆾𑆥𑆨𑆾𑆓𑆑𑆳𑆬𑆳𑆠𑇀𑆩𑆓𑇀𑆫𑆳𑆱𑆱𑆳𑆲𑆱𑆠𑆠𑇀𑆥𑆫𑆩𑇀 𑇅
𑆠𑆠𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆮𑆳𑆱𑆤𑆳𑆬𑆪𑆨𑆷𑆩𑆴𑆓𑆩𑇀 𑇆𑇖/𑇑𑇐𑇆

Kāmopabhogakālātmagrāsasāhasatatparam |
Tattatpratītivaicitryavāsanālayabhūmigam || 6/10 ||

That --i.e. the Mūrticakram-- (tat) is eagerly devoted to the vehemence of the consuming of
(that which) has the essence of desire-enjoying Time (kāma-upa-bhoga-kāla-ātmā-grāsa-
sāhasa-tat-param), (and) pervades the plane of the dissolution of the impressions of the
manifoldness of the faith in that --i.e. in limited form of personification-- (tat-pratīti-vaicitrya-
vāsanā-laya-bhūmi-gam). || 6/10 ||

𑆥𑆷𑆫𑇀𑆮𑆁 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆳𑆠𑇀𑆩𑆳 𑆪𑆾 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆖𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇅

𑆅𑆢𑆳𑆤𑆵𑆁 𑆱 𑆱𑆩𑆳𑆥𑆤𑇀𑆤𑆾 𑆩𑆳𑆠𑆸𑆩𑆼𑆬𑆳𑆥𑆨𑆳𑆘𑆤𑆩𑇀 𑇆𑇖/𑇑𑇑𑇆

Pūrvaṃ bahirmukhātmā yo marīcīnāṃ cayo bhavet |

Idānīṃ sa samāpanno mātṛmelāpabhājanam || 6/11 ||
Previously (pūrvam), the collection (cayaḥ) of the rays (marīcīnām), which --i.e. the
collection-- is characterized by extroversion --i.e. in the Ānandacakram-- (bahiḥ-mukha-
ātmā) took place --i.e. has been mentioned-- (bhavet), (but) now --i.e. in Mūrticakram--
(idānīm), (such a collection of the Rays of Consciousness) participates (saḥ…samāpannaḥ)
in an Encounter with the subject (mātṛ-melāpa-bhājanam). || 6/11 ||

𑆑𑆳𑆬𑆱𑆸𑆰𑇀𑆛𑆴𑆩𑆪𑆁 𑆩𑆳𑆤𑆁 𑆩𑆼𑆪𑆁 𑆑𑆳𑆩𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅

𑆍𑆠𑆢𑇀𑆢𑇀𑆮𑆪𑆁 𑆪𑆠𑇀𑆫 𑆬𑆵𑆤𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇖/𑇑𑇒𑇆

𑆧𑆵𑆘𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆤𑆳 𑆱𑆽𑆰𑆳 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑇀𑆫𑆤𑆳𑆬𑆴𑆑𑆳 𑇅

𑆄𑆮𑆳𑆱𑆤𑆼𑆤 𑆱𑆲𑆱𑆳 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆼𑇁𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇖/𑇑𑇓𑇆

Kālasṛṣṭimayaṃ mānaṃ meyaṃ kāmakriyātmakam |

Etaddvayaṃ yatra līnaṃ sāmarasyena vartate || 6/12 ||

Bījabhāvātmanā saiṣā kālagrāsapranālikā |

Āvāsanena sahasā mūrticakre'nubhūyate || 6/13 ||

Māna or perception --i.e. measuring-- (mānam) consists of the manifestation of Time (kāla-
sṛṣṭi-mayam). Objects (of such perception) (meyam) are characterized by the activities of
desire (kāma-kriyā-ātmakam). By the Taste of Oneness (of these two) (sāmarasyena), this
(etat) pair (dvayam) becomes (vartate) dissolved (līnam) into Mūrticakram (mūrticakre),
where (yatra) this (eṣā) Channel of Kālagrāsa or ‘the Consuming of Time’ (sā…kāla-grāsa-
pranālikā) is suddenly (sahasā) experienced (anubhūyate) through that ‘lodging’ --i.e. short-
term dwelling-- (āvāsanena) (which is) the Essence of the Seed (of manifestation) --i.e. Self-
awareness-- (bīja-bhāva-ātmanā). || 6/12-13 ||

𑆑𑆳𑆬𑆳𑆠𑇀𑆑𑆳𑆩𑆱𑇀𑆪 𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆂 𑆑𑆳𑆩𑆳𑆠𑇀𑆑𑆳𑆬𑆱𑇀𑆠𑆶 𑆮𑆫𑇀𑆣𑆠𑆼 𑇅

𑆅𑆠𑆴 𑆮𑆴𑆯𑇀𑆮𑆑𑇀𑆫𑆩𑆼 𑆲𑆼𑆠𑆷 𑆑𑆳𑆬𑆑𑆳𑆩𑆿 𑆤 𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆿 𑇆𑇖/𑇑𑇔𑇆

Kālātkāmasya viṣphāraḥ kāmātkālastu vardhate |

Iti viśvakrame hetū kālakāmau na tāttvikau || 6/14 ||

The expansion (viṣphāraḥ) of desire (kāmasya) comes from Time (kālāt), and (tu) Time
(kālaḥ) becomes strengthened (vardhate) by desire (kāmāt). This means that (iti) in the
successive (nature) of the world (viśva-krame) both Time and desire (kāla-kāmau) are
sources (of each other, but) (hetū) none of them (na) is essential (tāttvikau). || 6/14 ||

𑆑𑆳𑆩𑆳𑆠𑇀𑆩𑆠𑆳𑆁 𑆮𑆴𑆤𑆳 𑆑𑆳𑆬𑆂 𑆑𑆡𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆬𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇅

𑆑𑆬𑆤𑆳𑆠𑇀𑆩𑆑𑆠𑆳𑆮𑆫𑇀𑆘𑇀𑆪𑆁 𑆑𑆡𑆁 𑆑𑆳𑆩𑆱𑇀𑆪 𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇖/𑇑𑇕𑇆

Kāmātmatāṃ vinā kālaḥ kathaṃ syātkalanātmakaḥ |

Kalanātmakatāvarjyaṃ kathaṃ kāmasya sambhavaḥ || 6/15 ||

Without (vinā) the nature of desire (kāma-ātmā-tām), how could (katham) Time (kālaḥ)
actually (syāt) own (such a) nature (which) causes mental noise (kalanā-ātmakaḥ)? How
could (katham) the abandoned nature of ‘causing the ‘act of moving to and fro (in mind)’ --i.e.
when the act of inciting is abandoned-- (kalanā-ātmaka-tā-varjyam) be the source or
possibility (sambhavaḥ) of desire (kāmasya) --i.e. desire and Time are interconnected in
mental noise--? || 6/15 ||

𑆃𑆠𑆂 𑆥𑆫𑆱𑇀𑆥𑆫𑆳𑆥𑆼𑆑𑇀𑆰𑆿 𑆑𑆳𑆬𑆑𑆳𑆩𑆿 𑆤 𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆿 𑇅

𑆃𑆑𑆳𑆬𑆑𑆬𑆴𑆠𑆳𑆢𑇀𑆫𑆷𑆥𑆳𑆢𑆑𑆳𑆩𑆳𑆖𑇀𑆖 𑆱𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆿 𑇆𑇖/𑇑𑇖𑇆

Ataḥ parasparāpekṣau kālakāmau na tāttvikau |

Akālakalitādrūpādakāmācca samutthitau || 6/16 ||

(Both) Time and desire (kāla-kāmau) are dependent on each other (paraspara-āpekṣau);
hence (ataḥ), they are not (na) real --i.e. they are created-- (tāttvikau), and (ca) (they) derive
from that desireless (akāmāt) nature (rūpāt) (which is) furnished (samutthitau) with the
absence of Time (akāla-kalitāt). || 6/16 ||

𑆠𑆪𑆾𑆂 𑆑𑆮𑆬𑆤𑆁 𑆪𑆠𑇀𑆫 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆨𑆮𑆼𑆠𑇀𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇅

𑆠𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆓𑇀𑆫𑆳𑆱𑆫𑆱𑆴𑆑𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆥𑆫𑆩𑆼𑆯𑆴𑆠𑆶𑆂 𑇆𑇖/𑇑𑇗𑇆

Tayoḥ kavalanaṃ yatra pratyāvṛttyā bhavetsphuṭam |

Tadviśvagrāsarasikaṃ svarūpaṃ parameśituḥ || 6/17 ||

Wherein (yatra) the swallowing (kavalanam) of these two (tayoḥ) clearly (sphuṭam) shines
(bhavet) by turning back (to one’s own Self or to Subjectivity) (prati-āvṛttyā), is the Essential
Nature (sva-rūpam) of the Supreme Lord (parameśituḥ), (and) It is (tat) devoted to the
consuming of the world (viśva-grāsa-rasikam). || 6/17 ||

𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆤𑆶𑆓𑆩𑆳𑆠𑇀𑆑𑆳𑆬𑆑𑆳𑆩𑆩𑆪𑆁 𑆢𑇀𑆮𑆪𑆩𑇀 𑇅
𑆧𑆳𑆲𑇀𑆪𑆁 𑆢𑆢𑆳𑆲 𑆯𑆴𑆒𑆴𑆤𑆳𑆁 𑆱𑇀𑆡𑆷𑆬𑆫𑆷𑆥𑆣𑆫𑆾 𑆲𑆫𑆂 𑇆𑇖/𑇑𑇘𑇆

Etatprameyānugamātkālakāmamayaṃ dvayam |
Bāhyaṃ dadāha śikhināṃ sthūlarūpadharo haraḥ || 6/18 ||

This (etat) pair (dvayam) (which) consists of Time and desire (kāla-kāma-mayam) (and rises)
from pursuing objects (prameya-anugamāt) is external (bāhyam), (and it is) set on fire
(dadāha) -by the Destroyer (haraḥ) (Who) holds the gross form (of manifestation) (sthūla-
rūpa-dharaḥ)- for those who have reached the summit of knowledge (śikhinām). || 6/18 ||

𑆠𑆢𑆴𑆠𑇀𑆡𑆁 𑆪𑆾 𑆲𑇀𑆪𑆲𑆕𑇀𑆑𑆳𑆫𑆾 𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆳 𑆑𑆳𑆬𑆑𑆳𑆩𑆪𑆾𑆂 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱 𑆍𑆮𑆳𑆤𑇀𑆠𑆂 𑆱𑆁𑆲𑆫𑇀𑆠𑆳 𑆑𑆳𑆬𑆑𑆳𑆩𑆪𑆾𑆂 𑇆𑇖/𑇑𑇙𑇆

Taditthaṃ yo hyahaṅkāro nirmātā kālakāmayoḥ |

Pratyāvṛttyā sa evāntaḥ saṃhartā kālakāmayoḥ || 6/19 ||

Thus (tat-ittham), only (eva) ahaṃkāra or false-I (ahaṅkāraḥ), (which) is the creator (nirmātā)
of (both) Time and desire (kāla-kāmayoḥ), is that (saḥ) which (becomes) (yaḥ…hi) the
internal (antaḥ) destroyer (saṃhartā) of Time and desire (kāla-kāmayoḥ), by turning back (to
one’s own Self) (prati-āvṛttyā). || 6/19 ||

𑆃𑆲𑆕𑇀𑆑𑆳𑆫𑆱𑇀𑆪 𑆩𑆷𑆫𑇀𑆠𑆠𑇀𑆮𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆤𑇀𑆩𑆷𑆫𑇀𑆠𑆴𑆱𑆁𑆘𑇀𑆚𑆴𑆠𑆩𑇀 𑇅
𑆖𑆑𑇀𑆫𑆁 𑆱𑆥𑇀𑆠𑆢𑆯𑆩𑆪𑆑𑇀𑆫𑆩𑆩𑆼𑆬𑆳𑆥𑆱𑆶𑆤𑇀𑆢𑆫𑆩𑇀 𑇆𑇖/𑇒𑇐𑇆

Ahaṅkārasya mūrtatvaprādhānyānmūrtisaṃjñitam |
Cakraṃ saptadaśamayakramamelāpasundaram || 6/20 ||

Because of the predominance of the limited or embodied condition (mūrtatva-prādhānyāt) of

ahaṃkāra or false-I (ahaṅkārasya), the cakra (cakram) called ‘mūrti‘ (takes place) (mūrti-
saṃjñitam), (and it has) the Beauty of the Encounter with the seventeen-fold process (sapta-
daśa-maya-krama-melāpa-sundaram). || 6/20 ||

𑆠𑆠𑇀𑆠𑆳𑆢𑆸𑆯𑆳𑆢𑇀𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆵𑆠𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅
𑆤𑆳𑆩𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆪𑆾𑆫𑇀𑆨𑆼𑆢𑆁 𑆥𑇀𑆫𑆠𑆴 𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇖/𑇒𑇑𑇆

Tattādṛśādvicitratvātpratītīnāṃ svabhāvataḥ |
Nāmasaṃsthānayorbhedaṃ prati cakraṃ pravartate || 6/21 ||

That (tat) is the splitting (bhedam) of ‘name’ and ‘resting’ --i.e. this is resting in the
Nameless-- (nāma-saṃsthānayoḥ), (which) naturally (svabhāvataḥ) advances (pravartate)
towards (prati) the wheel (cakram) because of such (tādṛśāt) a wonderfulness (vicitratvāt) of
understanding (of the limited condition of ahaṃkāra) --i.e. by understanding that ahaṃkāra is
merely one’s own Self in an extroverted aspect-- (pratītīnām). || 6/21 ||

𑆱𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆫𑆷𑆥𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆠𑇀𑆠𑆠𑇀𑆫 𑆱𑆴𑆢𑇀𑆣𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆤𑆴𑆫𑇀𑆩𑆼𑆪𑆪𑆾𑆓𑆠𑆂 𑆯𑆑𑇀𑆠𑆼𑆫𑇀𑆪𑆾𑆓𑆴𑆤𑆵𑆠𑇀𑆮𑆼𑆤 𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇖/𑇒𑇒𑇆

Svasiddharūpaprādhānyāttatra siddhatayā sthitiḥ |

Nirmeyayogataḥ śakteryoginītvena sambhavaḥ || 6/22 ||

Then (tatra), because of the predominance of one’s correct understanding (sva-siddha-rūpa-

prādhānyāt), ‘resting’ (sthitiḥ) (in one’s own Self takes place) through the completion (of this
process) (siddhatayā). In consequence of the lack of objectivity (nir-meya-yogataḥ), (which
takes place) because of Śakti or I-consciousness (śakteḥ), union (sambhavaḥ) with the
Nature of the Yoginī-s --i.e. the uniting Powers Who rest in all the senses-- (rises)
(yoginītvena). || 6/22 ||

𑆥𑆫𑆁 𑆫𑆲𑆱𑇀𑆪𑆁 𑆑𑆡𑆴𑆠𑆁 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑇀𑆮𑆖𑆴𑆠𑇀𑆑𑇀𑆮𑆖𑆴𑆠𑇀 𑇅

𑆱𑆫𑇀𑆮𑆁 𑆱𑆨𑆪𑆨𑆵𑆫𑆶𑆠𑇀𑆮𑆳𑆤𑇀𑆤𑆽𑆑𑆠𑇀𑆫𑆽𑆮 𑆥𑇀𑆫𑆑𑆳𑆯𑇀𑆪𑆠𑆼 𑇆𑇖/𑇒𑇓𑇆

Paraṃ rahasyaṃ kathitaṃ kiñcitkiñcitkvacitkvacit |

Sarvaṃ sabhayabhīrutvānnaikatraiva prakāśyate || 6/23 ||

The Supreme (param) Secret (rahasyam) (which) is (displayed just) a little (kiñcit…kiñcit) in
certain places (kvacit…kvacit), has been mentioned (here) (kathitam). All (the secrets)
(sarvam) are (usually) not (na) revealed (prakāśyate) in only (eva) one book (ekatra),
because of a riskful fear (of revealing too many secrets) (sabhaya-bhīrutvāt). || 6/23 ||

𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼𑇁𑆱𑇀𑆩𑆴𑆤𑇀𑆪𑆼 𑆥𑆷𑆫𑇀𑆮𑆳𑆥𑆫𑆮𑆼𑆢𑆴𑆤𑆂 𑇅
𑆲𑆱𑇀𑆠𑆳𑆩𑆬𑆑𑆮𑆠𑇀𑆠𑆼𑆰𑆳𑆁 𑆮𑆱𑇀𑆠𑆶𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇖/𑇒𑇔𑇆
Mahānayaprakāśe'sminye pūrvāparavedinaḥ |
Hastāmalakavatteṣāṃ vastutattvaṃ prakāśate || 6/24 ||

In this (asmin) Mahānayaprakāśa (mahā-ānaya-prakāśe), for (those) (teṣām) who (ye) know
the connection (pūrvā-para-vedinaḥ), Reality (vastu-tat-tvam) is revealed (prakāśate) like
fruit in their hand --i.e. clearly-- (hastāmalaka-vat). || 6/24 ||

𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆤𑇀𑆠𑆁 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆩𑇀 𑇅

𑆓𑆶𑆫𑆶𑆢𑆸𑆑𑇀𑆥𑆳𑆠𑆥𑆳𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆱𑆁𑆯𑆪𑆠𑇀𑆫𑆳𑆱𑆮𑆴𑆖𑇀𑆗𑆴𑆢𑆼 𑇆𑇖/𑇒𑇕𑇆

Itthaṃ viśvasya saṃsthānaṃ pramātrantaṃ nirūpitam |

Gurudṛkpātapātrāṇāṃ saṃśayatrāsavicchide || 6/25 ||

Therefore (ittham), the existence (saṃsthānam) of the universe (viśvasya) is considered as

(nirūpitam) (that which rests) in the Subject (pramātr-antam) (by those who become) suitable
for the Glance of the Guru (guru-dṛk-pāta-pātrāṇām) in the moment of the destruction of the
terror of doubts (saṃśaya-trāsa-vicchide). || 6/25 ||

𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆁 𑆩𑆳𑆤𑆩𑆼𑆪𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆠𑆪𑆳 𑆧𑆲𑆴𑆂 𑇅

𑆒𑆖𑆑𑇀𑆫𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆸𑆠𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆥𑆫𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇖/𑇒𑇖𑇆

Yathākramaṃ mānameyamātṛrūpatayā bahiḥ |

Khacakrātprasṛtaṃ viśvaṃ paraśaktisvabhāvataḥ || 6/26 ||

According to this process (yathā-kramam), the external plane (bahiḥ) (exists) through the
appearance of cognition, objects and the subject (māna-meya-mātṛ-rūpatayā), (and it)
comes forth (prasṛtam) from the Wheel of Consciousness (khacakrāt) (as) the universe
(viśvam), (and it happens) because of the Essential Nature of the Supreme Śakti (para-śakti-
sva-bhāvataḥ). || 6/26 ||

𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆑𑆳𑆫𑆱𑇀𑆪𑆼𑆢𑆩𑆼𑆮 𑆱𑇀𑆡𑆴𑆠𑆁 𑆖𑆼𑆠𑆱𑆴 𑆪𑆘𑇀𑆘𑆓𑆿 𑇅

𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆽𑆂 𑆱𑆩𑆳𑆬𑆾𑆑𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆂 𑇆𑇖/𑇒𑇗𑇆

Stotrakārasyedameva sthitaṃ cetasi yajjagau |

Saṃvitstotraiḥ samālokapramāṇārthapramātṛtaḥ || 6/27 ||

This (idam) which (yat) is also (eva) firmly established (sthitam) in the mind (cetasi) of the
‘Stotrakāra’ --i.e. in the mind of the unknown author of the Kramastotram-- (stotra-kārasya)
was taught (jagau) in the Hymn (which teaches the cycles) of Consciousness --i.e. in the
Kramastotram-- (saṃvit-stotraiḥ) by (someone who has real) experience or understanding of
the beheld objects of cognition. (samāloka-pramāṇa-artha-pramātṛtaḥ). || 6/27 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆮𑆴𑆠𑆤𑇀𑆮𑆠𑇀𑆪𑆳𑆂 𑆱𑆁𑆲𑆳𑆫𑆱𑇀𑆪𑆳𑆥𑆴 𑆨𑆑𑇀𑆰𑆟𑆩𑇀 𑇅

𑆢𑆼𑆮𑇀𑆪𑆳𑆂 𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑇀𑆪𑆳𑆂 𑆱𑇀𑆦𑆳𑆫 𑆍𑆰𑆂 𑆱𑆶𑆱𑆕𑇀𑆓𑆠𑆂 𑇆𑇖/𑇒𑇘𑇆

Pratyāvṛttyā vitanvatyāḥ saṃhārasyāpi bhakṣaṇam |

Devyāḥ saṃhārabhakṣiṇyāḥ sphāra eṣaḥ susaṅgataḥ || 6/28 ||
Through turning back (prati-āvṛttyā) from expansion (vitanvatyāḥ), the consuming
(bhakṣaṇam) of even (api) dissolution (takes place) (saṃhārasya) by the Goddess (devyāḥ)
Saṃhārabhakṣiṇī of the Devourer of Withdrawal (saṃhāra-bhakṣiṇyāḥ). This (eṣaḥ) (is
True) Expansion (sphāraḥ) because it is very much adhered (to Union) (susaṅgataḥ). || 6/28
||

𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆮𑆫𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆠𑆂 𑆑𑆳𑆬𑆔𑆛𑇀𑆛𑆤𑆩𑆪𑆵 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇅

𑆱𑆁𑆮𑆴𑆢𑆠𑇀𑆫 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆨𑆳𑆱𑆠𑆳𑆩𑆱𑆩𑆱𑆳𑆲𑆱𑆳𑆮𑆤𑆴𑆂 𑇆𑇖/𑇒𑇙𑇆

Mūrticakravarasampradāyataḥ kālaghaṭṭanamayī samantataḥ |

Saṃvidatra paramārthayogināṃ bhāsatāmasamasāhasāvaniḥ || 6/29 ||

Here (atra), due to the Oral Instruction of the Supremacy of the Mūrticakram (mūrti-cakra-
vara-sampradāya-taḥ), (let) Consciousness (saṃvit) (, which) consists of the rubbing of Time
(kāla-ghaṭṭana-mayī), shine (bhāsatām) as the ground of unequalled sudden (recognition)
(asama-sāhasā-avaniḥ) everywhere (samantataḥ) for those Yogī-s (who) are fond of the
Supreme (parama-artha-yoginām). || 6/29 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩 𑆰𑆰𑇀𑆜𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakāśe mūrticakranirūpaṇaṃ nāma ṣaṣṭhollāsaḥ ||

Here ends (iti) the Sixth Outpouring (ṣaṣṭha-ullāsaḥ) with the name of (nāma)
‘Mūrticakranirūpaṇam’ or ‘Investigation of the Wheel of the Embodiment or (limited)
Personification’ (mūrti-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-
prakāśe). ||

Seventh Outpouring: Vṛndacakranirūpaṇam

Investigation of the Wheel of the Multitude

𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆁𑆮𑆴𑆢𑆳𑆁 𑆱𑆑𑆬𑆁 𑆮𑆸𑆤𑇀𑆢𑆩𑆤𑆶𑆘𑇀𑆙𑆴𑆠𑆑𑇀𑆫𑆩𑆩𑇀 𑇅

𑆇𑆢𑆪𑆳𑆢𑆴𑆩𑆪𑆁 𑆪𑆢𑆤𑇀𑆠𑆫𑆼 𑆲𑆜𑆥𑆳𑆑𑆼𑆤 𑆓𑆬𑆠𑇀𑆪𑆤𑆳𑆫𑆠𑆩𑇀 𑇆𑇗/𑇑𑇆

𑆃𑆤𑆶𑆨𑆷𑆪 𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑆥𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆢𑆯𑆳𑆩𑆤𑆶𑆠𑇀𑆠𑆫𑆳𑆩𑇀 𑇅

𑆠𑆢𑆴𑆢𑆁 𑆱𑆩𑆶𑆢𑆳𑆪𑆥𑆷𑆫𑇀𑆮𑆑𑆁 𑆑𑆴𑆬 𑆮𑆸𑆤𑇀𑆢𑆑𑇀𑆫𑆩𑆖𑆑𑇀𑆫𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑇆𑇗/𑇒𑇆

Avikalpavikalpasaṃvidāṃ sakalaṃ vṛndamanujjhitakramam |

Udayādimayaṃ yadantare haṭhapākena galatyanāratam || 7/1 ||

Anubhūya guruprasādataḥ paraviśrāntidaśāmanuttarām |

Tadidaṃ samudāyapūrvakaṃ kila vṛndakramacakramucyate || 7/2 ||

This (tat…idam) complete (sakalam) Vṛnda or the Multitude (vṛndam) which (yat) consists of
rising, etc. (udaya-ādi-mayam) (that is) the unimpaired succession (anujjhita-kramam) of the
perceptions of thoughts (and) their absence (avikalpa-vikalpa-saṃvidām), (and) is connected
with Totality or the combination of all the (previously risen) Wheels --i.e. the Wheels of Pīṭha,
Prakāśa, Ānanda and Mūrti-- (samudāya-pūrvakam), vehemently --i.e. without succession--
(haṭhapākena) oozes (galati) in the heart (antare) continuously (anāratam) after experiencing
(anubhūya) the Absolute (anuttarām) (that is) the condition of the disappearance of ‘another’
(para-viśrānti-daśām) due to the Favor of the Guru (guru-prasādataḥ), is really (kila) called
(ucyate) the Wheel of Vṛndakrama --i.e. the Process of the Multitude-- (vṛnda-krama-
cakram). || 7/1-2 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳𑆤𑆶𑆨𑆮𑆁 𑆯𑇀𑆫𑆴𑆠𑇀𑆮𑆳 𑆨𑆷𑆠𑆨𑆳𑆮𑆩𑆪𑆁 𑆘𑆓𑆠𑇀 𑇅

𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆢𑆸𑆯𑆳 𑆥𑆷𑆫𑇀𑆮𑆁 𑆓𑆶𑆫𑆶𑆟𑆳 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆩𑇀 𑇆𑇗/𑇓𑇆

Pratyakṣānubhavaṃ śritvā bhūtabhāvamayaṃ jagat |

Pīṭhakramadṛśā pūrvaṃ guruṇā pratipāditam || 7/3 ||

After resorting to (śritvā) direct sensory perception (pratyakṣa-anubhavam), the world (jagat)
(becomes) a collection of gross and subtle elements (bhūta-bhāva-mayam) (just as it has
been) explained (prati-pāditam) formerly (pūrvam) by the Guru (guruṇā) according to the
viewpoint of the process of the Pīṭha or the Seat --i.e. the Power of Self-awareness-- (pīṭha-
krama-dṛśā). || 7/3 ||

𑆃𑆤𑇀𑆪𑆲𑆼𑆠𑆶𑆤𑆴𑆫𑆳𑆱𑆼𑆤 𑆠𑆱𑇀𑆪 𑆩𑆷𑆬𑆳𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆨𑆮𑆂 𑇅

𑆒𑆖𑆑𑇀𑆫𑆳𑆠𑇀𑆩𑆠𑆪𑆾𑆤𑇀𑆩𑆓𑇀𑆤𑆂 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆳𑆡 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑇆𑇗/𑇔𑇆

Anyahetunirāsena tasya mūlātsamudbhavaḥ |

Khacakrātmatayonmagnaḥ pañcātmātha prakāśitaḥ || 7/4 ||

Through the rejection of any other cause (then one’s own Self) (anya-hetu-nirāsena), the
Revival (samudbhavaḥ) emerges (unmagnaḥ) from its --i.e. the world’s-- root (tasya…mūlāt)
by means of the Essence of the Wheel of Consciousness (kha-cakra-ātmatayā), then (atha)
the fivefold (pañcātmā) (process starts to) shine (prakāśitaḥ). || 7/4 ||

𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆫𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆱𑇀𑆦𑆶𑆛𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇅
𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆠𑇀𑆩𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆣𑆳 𑆠𑆠𑆾𑇁𑆥𑆴 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆂 𑇆𑇗/𑇕𑇆

Svaprakāśakarāntasthasphuṭajñānakriyātmakaḥ |
Pramāṇātmā dvādaśadhā tato'pi pratipāditaḥ || 7/5 ||

Therefore (tataḥ…api), the essence of the twelvefold pramāṇa or cognition (dvādaśadhā…

pramāṇa-ātmā) (, which) consists of clearly manifested jñāna and kriyā --i.e. knowledge and
action-- standing on the fingertip of one’s own Light --i.e. Existence-- (sva-prakāśa-karānta-
stha-sphuṭa-jñāna-kriyā-ātmakaḥ), is produced (in this way) (pratipāditaḥ). || 7/5 ||

𑆠𑆠𑆾𑇁𑆥𑆴 𑆢𑆶𑆫𑇀𑆔𑆛𑆽𑆯𑇀𑆮𑆫𑇀𑆪𑆥𑆳𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑇀𑆪𑆖𑆩𑆠𑇀𑆑𑆸𑆠𑆼𑆂 𑇅
𑆄𑆤𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆂 𑆰𑆾𑆝𑆯𑆣𑆳 𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆠𑇀𑆩𑆳 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆂 𑇆𑇗/𑇖𑇆

Tato'pi durghaṭaiśvaryapāripūrṇyacamatkṛteḥ |
Ānandākhyaḥ ṣoḍaśadhā prameyātmā nirūpitaḥ || 7/6 ||
After that (tataḥ…api), because of the astonishment of the perfect fullness of the hard-to-
attain (recognition of) Supremacy (durghaṭa-aiśvarya-pāripūrṇya-camatkṛteḥ), the essence
of prameya-s or objects (prameya-ātmā) is discovered (nirūpitaḥ). (It) is called Ānanda
(ānanda-ākhyaḥ), having a sixteenfold (nature) (ṣoḍaśa-dhā). || 7/6 ||

𑆠𑆠𑆾 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆽𑆯𑇀𑆮𑆫𑇀𑆪𑆠𑆸𑆥𑇀𑆠𑆼𑆫𑆶𑆥𑆫𑆩𑆼 𑆱𑆠𑆴 𑇅

𑆱𑇀𑆮𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆠𑆪𑆳 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆳𑆠𑇀𑆩𑆳 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇗/𑇗𑇆

Tato bahirmukhaiśvaryatṛpteruparame sati |

Svapratiṣṭhatayā sṛṣṭisaṃhārātmā vyavasthitaḥ || 7/7 ||

Therefore (tatas), (it) consists of the manifestation and the dissolution (of objects) (sṛṣṭi-
saṃhāra-ātmā) (, and) by means of the State of Resting in one’s own Self (sva-
pratiṣṭhatayā), (it) appears (vyavasthitaḥ) as the loss of being satisfied with the sovereignty
of externality (bahir-mukha-aiśvarya-tṛpteḥ…uparame…sati). || 7/7 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆠𑆯𑇀𑆖𑆳𑆥𑆴 𑆪𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆁 𑆥𑇀𑆫𑆬𑆵𑆪𑆠𑆼 𑇅

𑆩𑆳𑆠𑆶𑆂 𑆱𑆥𑇀𑆠𑆢𑆯𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆩𑆷𑆫𑇀𑆠𑆠𑇀𑆮𑆼𑆤 𑆱𑆩𑆶𑆢𑇀𑆨𑆮𑆂 𑇆𑇗/𑇘𑇆

Pratyāvṛttyātmataścāpi yatra sarvaṃ pralīyate |

Mātuḥ saptadaśasyāsya mūrtatvena samudbhavaḥ || 7/8 ||

Moreover (ca…api), where (yatra) everything (sarvam) (becomes) dissolved into (pralīyate)
because of the essence of (the Process of) Turning back (to Subjectivity) (pratyāvṛtti-
ātmataḥ), the production (samudbhavaḥ) of the seventeenfold (nature) (saptadaśasya) of
subjectivity (takes place) (mātuḥ) through its condition of ‘being’ a mūrti or limited form --i.e.
cognition returns at first to the Mūrticakra or the Wheel of the limited Subject-- (asya…
mūrtatvena). || 7/8 ||

𑆠𑆢𑆴𑆠𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆷𑆤𑆳𑆁 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆢𑆯𑆳𑆑𑇀𑆫𑆩𑆼 𑇅

𑆱𑆴𑆢𑇀𑆣𑆾𑇁𑆥𑆴 𑆪𑆾 𑆧𑆲𑆴𑆫𑇀𑆨𑆳𑆮𑆂 𑆱𑆫𑇀𑆮𑆂 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇗/𑇙𑇆

Taditthaṃ sarvajantūnāṃ vyavahāradaśākrame |

Siddho'pi yo bahirbhāvaḥ sarvaḥ sarvavidātmakaḥ || 7/9 ||

Thus (tat…ittham), during common life (vyavahāra-daśā-krame) of all the individuals --lit.
offsprings-- (sarva-jantūnām), even (api) an accomplished or a perfected being (siddhaḥ)
who (yaḥ) (is one with) all (sarvaḥ) the external entities (bahir-bhāvaḥ) has the characteristic
of omniscience or the Supreme Lord (sarvavit-ātmakaḥ). || 7/9 ||

𑆩𑆼𑆪𑆩𑆳𑆤𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆳 𑆧𑆲𑆴𑆂 𑆱𑆴𑆢𑇀𑆣𑆩𑆥𑆵𑆲 𑆪𑆠𑇀 𑇅

𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆁 𑆮𑆴𑆤𑆳 𑆱𑆴𑆣𑇀𑆪𑆼𑆤𑇀𑆤 𑆑𑆡𑆚𑇀𑆖𑆤 𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀 𑇆𑇗/𑇑𑇐𑇆

Meyamānapramātrātmā bahiḥ siddhamapīha yat |

Tatprakāśaṃ vinā sidhyenna kathañcana kasyacit || 7/10 ||

The external (plane of Reality) (bahiḥ) consists of objects, cognition, and subject (meya-
māna-pramātṛ-ātmā), and no one (na…kasyacit) can reach (it) (sidhyet) in this world (iha) by
any means (kathañcana) without (vinā) that (tat) Light (prakāśam) which (yat) has been
attained (at first) (siddham…api). || 7/10 ||

𑆃𑆠𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆴𑆰𑇀𑆥𑆠𑇀𑆠𑇀𑆪𑆳 𑆤𑆴𑆰𑇀𑆥𑆠𑇀𑆠𑆴𑆫𑇀𑆪𑆱𑇀𑆪 𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀 𑇅

𑆥𑆫𑆱𑇀𑆪𑆳𑆥𑆫𑆤𑆴𑆰𑇀𑆜𑆠𑇀𑆮𑆳𑆤𑇀𑆤𑆠𑇀𑆮𑆽𑆑𑇀𑆪𑆁 𑆖𑆴𑆘𑇀𑆘𑆝𑆳𑆠𑇀𑆩𑆤𑆾𑆂 𑇆𑇗/𑇑𑇑𑇆

Ataḥ prakāśaniṣpattyā niṣpattiryasya kasyacit |

Parasyāparaniṣṭhatvānnatvaikyaṃ cijjaḍātmanoḥ || 7/11 ||

Hence (ataḥ), for some (kasyacit), their (yasya) completion --i.e. Realization-- (takes place)
(niṣpattiḥ) through the Shining Forth of Prakāśa or Light (prakāśa-niṣpattyā). For others
(parasya), there is no (na…tu) oneness (aikyam) of Consciousness and matter (cit-jaḍa-
ātmanoḥ) due to an inferior absorption (into matter) (apara-niṣṭhatvāt). || 7/11 ||

𑆃𑆠𑆾 𑆪𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆁 𑆘𑆝𑆳𑆠𑇀𑆩𑆽𑆮𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇅

𑆱𑇀𑆮𑆾𑆬𑇀𑆬𑆼𑆒𑆫𑆼𑆒𑆳𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆠𑆠𑇀𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇗/𑇑𑇒𑇆

Ato yadviśvavaicitryaṃ jaḍātmaivānubhūyate |

Svollekharekhāsaṃsthānaṃ tatsvatantraṃ cidātmakam || 7/12 ||

Therefore (ataḥ), the manifoldness of the world (viśva-vaicitryam) which (yat) is experienced
only (as) the nature of coagulation (jaḍa-ātmā…eva…anubhūyate) is that (tat) Freedom
(sva-tantram) (of which) Essence is Consciousness (cit-ātmakam), (and which) rests in the
Appearance of one’s own intuitive perception --i.e. instead of mental logic-- (sva-ullekha-
rekhā-saṃsthānam). || 7/12 ||

𑆥𑆫𑆳𑆑𑆳𑆯𑆳𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆠 𑆅𑆖𑇀𑆗𑆳𑆠𑆾𑇁𑆡 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆩𑇀 𑇅

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆢𑇀𑆮𑆳𑆫𑆠𑆂 𑆥𑆯𑇀𑆖𑆳𑆢𑇀𑆨𑆳𑆮𑆳𑆨𑆳𑆱𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗/𑇑𑇓𑇆

Parākāśātspandanata icchāto'tha yathākramam |

Indriyadvārataḥ paścādbhāvābhāsaḥ pravartate || 7/13 ||

Moreover (atha), from the Supreme Sky (parākāśāt), (then) from a sudden Movement or
Pulsation (spandana-taḥ), (then) from (Creative) Will (icchā-taḥ) in this order (yathā-
kramam), (and) finally (paścāt) from the Gate of the senses (indriya-dvāra-taḥ), the shining
of ‘becoming’ --i.e. saṃsāra-- (bhāva-ābhāsaḥ) becomes set in motion (pravartate). || 7/13 ||

𑆧𑆲𑆴𑆂𑆱𑆴𑆢𑇀𑆣𑆼𑇁𑆥𑆴 𑆮𑆴𑆰𑆪𑆼 𑆥𑇀𑆫𑆩𑆳𑆠𑆹𑆟𑆳𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅

𑆠𑆢𑆠𑇀𑆫 𑆪𑆳𑆮𑆢𑇀𑆓𑆶𑆫𑆶𑆟𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪𑆾𑆢𑆪𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇗/𑇑𑇔𑇆

𑆱𑆁𑆲𑆸𑆠𑆴𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆯𑇀𑆖 𑆱𑇀𑆮𑆱𑆳𑆑𑇀𑆰𑆴𑆠𑇀𑆮𑆼𑆤 𑆢𑆫𑇀𑆯𑆴𑆠𑆂 𑇅

𑆃𑆠𑆂 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆤𑆩𑇀 𑇆𑇗/𑇑𑇕𑇆

Bahiḥsiddhe'pi viṣaye pramātṝṇāṃ svabhāvataḥ |

Tadatra yāvadguruṇā viśvasyodayasaṃsthitiḥ || 7/14 ||

Saṃhṛtiḥ svasvabhāvaśca svasākṣitvena darśitaḥ |

Ataḥ sarvatra cakrāṇāṃ svarūpapratipādanam || 7/15 ||
And (api) it exists (tat) naturally (svabhāvataḥ) there (atra) even (api) during the attainment
of the external nature (bahiḥ-siddhe) of the objects (of the perceptive process) (viṣaye) of all
the subjects (pramātṝṇām), until (yāvat) the (reality) of the appearance of the universe
(udaya-saṃsthitiḥ…viśvasya) (and) the dissolution (of the universe takes place) (sam-hṛtiḥ)
by the (Grace of the) Guru (guruṇā), and (consequently,) (ca) one’s own True Nature (sva-
svabhāvaḥ) is displayed (darśitaḥ) in front of one’s eyes (sva-sākṣitvena). So (ataḥ), the
Attainment of the Essential Nature (sva-rūpa-pratipādanam) of all the (previously thaught)
Cakra-s (of Consciousness) (cakrāṇām) (takes place) everywhere (sarvatra). || 7/14-15 ||

𑆩𑆲𑆳𑆤𑆶𑆨𑆳𑆮𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆳𑆠𑇀𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇅
𑆄𑆫𑆔𑆛𑇀𑆛𑆔𑆛𑆵𑆪𑆤𑇀𑆠𑇀𑆫𑆤𑇀𑆪𑆳𑆪𑆼𑆤𑆽𑆠𑆳𑆮𑆠𑆂 𑆱𑆢𑆳 𑇆𑇗/𑇑𑇖𑇆

Mahānubhāvādhiṣṭhānātsāmarasyaṃ pravartate |
Āraghaṭṭaghaṭīyantranyāyenaitāvataḥ sadā || 7/16 ||

Due to this establishment in the state of being high-minded --i.e. being Aware-- (mahā-
anubhāva-adhiṣṭhānāt…etāvataḥ), the Taste of Oneness (sāmarasyam) rises (pravartate)
continually (sadā) by means of the Greatness of the properly working Machine of Praise
(āraghaṭṭa-ghaṭī-yantra-nyāyena) --because of the properly working machine that is
composed of a system of a wheel (āraghaṭṭa) and a bucket (ghaṭīyantra) built for fetching
water from a deep well. With this, the yogī can fetch the Water of Oneness from the Deep
Well of Eternity for the sake of Enjoying its Taste--. || 7/16 ||

𑆘𑆓𑆠𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆿 𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆩𑆪𑆿 𑆱𑇀𑆡𑆴𑆠𑆿 𑇅

𑆃𑆤𑆼𑆑𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆼𑆤𑆳𑆥𑇀𑆪𑆳𑆑𑇀𑆰𑆴𑆥𑇀𑆠𑆼 * * 𑆓𑆾𑆖𑆫𑆩𑇀 𑇆𑇗/𑇑𑇗𑇆

Jagataḥ sṛṣṭisaṃhārau bhāvābhāvamayau sthitau |

Anekakramayogenāpyākṣipte * * gocaram || 7/17 ||

The manifestation and dissolution (sṛṣṭi-saṃhārau) of the world (jagataḥ) rests (on the idea)
(sthitau) of ‘existence’ and ‘non-existence’ (bhāva-abhāva-mayau), but (api) by means of a
successive process (aneka-krama-yogena) in the absence of mind (ākṣipte)...the sphere of
(gocaram)…? || 7/17 ||

𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆂 𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇅
𑆯𑆷𑆤𑇀𑆪𑆳𑆢𑆳𑆫𑆨𑇀𑆪𑆢𑆼𑆲𑆳𑆤𑇀𑆠𑆁 𑆱𑆕𑇀𑆑𑆾𑆖𑆳𑆠𑇀𑆩𑆳 𑆲𑆴 𑆪𑆾𑇁𑆓𑇀𑆫𑆠𑆂 𑇆𑇗/𑇑𑇘𑇆

Vicitrasṛṣṭisaṃhāraprabandhaḥ parivartate |
Śūnyādārabhyadehāntaṃ saṅkocātmā hi yo'grataḥ || 7/18 ||

The continuous series of variegated manifestations and dissolutions (vicitra-sṛṣṭi-saṃhāra-

prabandhaḥ) rotate (parivartate) from the void (śūnyāt…ārabhya) to the end of the body --i.e.
from birth to death-- (deha-antam) in front of (agrataḥ) someone who (yaḥ) is indeed (hi)
characterized by contraction (saṅkoca-ātmā). || 7/18 ||

𑆱 𑆱𑆁𑆱𑆳𑆫𑆾 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆶 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆥𑆫𑇀𑆪𑆪𑆂 𑇅

𑆠𑆢𑆠𑇀𑆫 𑆪𑆳𑆮𑆠𑇀𑆱𑆁𑆱𑆳𑆫𑆱𑇀𑆠𑆠𑇀𑆠𑆢𑇀𑆫𑆷𑆥𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇗/𑇑𑇙𑇆
Sa saṃsāro vimuktistu tatsvarūpaviparyayaḥ |
Tadatra yāvatsaṃsārastattadrūpatayā sthitaḥ || 7/19 ||

It (saḥ) is Saṃsāra (saṃsāraḥ), but (tu) (there is also) Liberation (vimuktiḥ) (That) is a
change of opinion about its essential nature (tat-svarūpa-viparyayaḥ). There (tat-atra),
Saṃsāra (saṃsāraḥ) meanwhile (yāvat) remains (sthitaḥ) in that form (tat-tat-rūpatayā). ||
7/19 ||

𑆤 𑆨𑆳𑆮𑆠𑇀𑆪𑆳𑆓𑆠𑆾 𑆩𑆶𑆑𑇀𑆠𑆴𑆫𑇀𑆤𑆳𑆥𑆴 𑆨𑆳𑆮𑆾𑆥𑆨𑆾𑆓𑆠𑆂 𑇆𑇗/𑇒𑇐𑇆

Na bhāvatyāgato muktirnāpi bhāvopabhogataḥ || 7/20 ||

(Because) Liberation (takes place) neither (muktiḥ…na…api) because of the renunciation of

Saṃsāra (bhāva-tyāgataḥ), nor (na) because of the enjoyment of Saṃsāra (bhāva-
upabhogatas). || 7/20 ||

𑆨𑆳𑆮𑆤𑆳𑆬𑆩𑇀𑆧𑆤𑆳𑆤𑇀𑆤𑆳𑆥𑆴 𑆯𑆷𑆤𑇀𑆪𑆩𑆳𑆠𑇀𑆫𑆾𑆥𑆬𑆩𑇀𑆨𑆠𑆂 𑇅
𑆃𑆤𑆳𑆓𑇀𑆫𑆲𑆳𑆢𑆳𑆓𑇀𑆫𑆲𑆳𑆢𑇀𑆮𑆳 𑆑𑆱𑇀𑆪𑆖𑆴𑆤𑇀𑆤𑆳𑆥𑆴 𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆵 𑇆𑇗/𑇒𑇑𑇆

Bhāvanālambanānnāpi śūnyamātropalambhataḥ |
Anāgrahādāgrahādvā kasyacinnāpi tāttvikī || 7/21 ||

Neither because of resting upon contemplation, nor (bhāvana-ālambanāt…na…api) because

of the mere obtainment of the void (śūnya-mātra-upalambhataḥ). And (vā) neither because
of affection, nor because of its absence (anāgrahāt…āgrahāt…na…api) anyone can become
(kasyacit) a Knower of the Truth (tāttvikī). || 7/21 ||

𑆃𑆱𑆕𑇀𑆑𑆾𑆖𑆳𑆥𑆛𑆳𑆠𑇀𑆩𑆳 𑆱𑆳 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆵 𑇅

𑆪𑆢𑆥𑆼𑆑𑇀𑆰𑆳𑆮𑆯𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆳𑆂 𑆱𑆁𑆱𑆳𑆫𑆴𑆟𑇀𑆪𑆳 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆪𑆂 𑇆𑇗/𑇒𑇒𑇆

𑆍𑆠𑆢𑆳𑆠𑇀𑆩𑆤𑆴 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆬𑆳𑆥𑆤𑆩𑇀 𑇅

𑆱𑆕𑇀𑆑𑆾𑆖𑆢𑆬𑆤𑆳𑆨𑇀𑆪𑆳𑆱𑆳𑆢𑇀𑆮𑆳𑆱𑆤𑆳𑆬𑆪𑆨𑆷𑆩𑆴𑆓𑆩𑇀 𑇆𑇗/𑇒𑇓𑇆

Asaṅkocāpaṭātmā sā vimuktiḥ pāramārthikī |

Yadapekṣāvaśātsarvāḥ saṃsāriṇyā vimuktayaḥ || 7/22 ||

Etadātmani viśvasya svasvarūpavilāpanam |

Saṅkocadalanābhyāsādvāsanālayabhūmigam || 7/23 ||

(Having) the nature of unlimited religious habit --i.e. wearing ‘unlimitedness’ as one’s
religious habit in the course of the world-- (asaṅkocā-paṭa-ātmā) (that is) the Power of the
Supreme Truth (pārama-ārthikī) is (sā) Liberation (vimuktiḥ). Everyone (sarvāḥ) becomes
Liberated (vimuktayaḥ) from the transmigratory being (in himself/herself) (saṃsāriṇyāḥ) due
to the Power of being dependent on that --i.e. on the Power of the Supreme Truth-- (yat…
apekṣā-vaśāt). The dissolution of the nature (sva-sva-rūpa-vilāpanam) of the universe
(viśvasya) into the Essence of this (Supreme Truth) (etat-ātmani) pervades the sphere of the
dissolution of vāsanā-s or impressions --i.e. of which the universe is made-- (vāsanā-laya-
bhūmigam) due to the constant practice of tearing asunder limitations (saṅkoca-dalana-
abhyāsāt). || 7/22-23 ||

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳𑆲𑆼𑆠𑆾𑆫𑆠𑆱𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆪𑆼 𑇅
𑆮𑆸𑆤𑇀𑆢𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆑𑆡𑇀𑆪𑆠𑆼 𑆓𑆶𑆫𑇀𑆮𑆤𑆶𑆓𑇀𑆫𑆲𑆳𑆠𑇀 𑇆𑇗/𑇒𑇔𑇆

Nirāvaraṇatāhetoratastatpratipattaye |
Vṛndakramasya saṃsthānaṃ kathyate gurvanugrahāt || 7/24 ||

Hence (ataḥ), for the sake of the Attainment of That (tat-pratipattaye) on account of the
unveiled state (nirāvaraṇatā-hetoḥ), the establishment (saṃsthānam) of the process of
Vṛnda or the Multitude (vṛnda-kramasya) is narrated (kathyate) because of the Grace of the
Guru (guru-anugrahāt). || 7/24 ||

𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆮𑆣𑆳𑆤𑆼𑆤𑆳𑆥𑇀𑆪𑆳𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆯𑆴𑆮𑆳𑆮𑆣𑆴 𑇅
𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆨𑆳𑆮𑆂 𑆱𑆲𑆱𑆳 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆮𑆴𑆖𑆵𑆪𑆠𑆼 𑇆𑇗/𑇒𑇕𑇆

Svavimarśāvadhānenāpyākālāgniśivāvadhi |
Viśvasya bhāvaḥ sahasā svasvarūpe vicīyate || 7/25 ||

And (api) by means of ‘Attention to one’s own Self-awareness’ (sva-vimarśa-avadhānena),

the transmigratory existence (bhāvaḥ) of the universe (viśvasya) from Kālāgni (ākālāgni) up
to Śiva (śiva-avadhi) becomes forcefully --i.e. not successfully-- (sahasā) sacrificed --i.e.
dissolved-- (vi-cīyate) in one’s own Essential Nature (like waves in the ocean) (sva-svarūpe).
|| 7/25 ||

𑆩𑆲𑆳𑆤𑆪𑆩𑆲𑆳𑆪𑆳𑆤𑆮𑆼𑆢𑆳𑆤𑇀𑆠𑆳𑆢𑇀𑆮𑆪𑆮𑆳𑆢𑆴𑆤𑆂 𑇅
𑆱𑆢𑆸𑆯𑆳𑆂 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆼 𑆖𑆳𑆫𑇀𑆮𑆳𑆑𑆳𑆢𑇀𑆮𑆪𑆮𑆳𑆢𑆴𑆨𑆴𑆂 𑇆𑇗/𑇒𑇖𑇆

Mahānayamahāyānavedāntādvayavādinaḥ |
Sadṛśāḥ pratipādyante cārvākādvayavādibhiḥ || 7/26 ||

The non-dualistic followers of Mahānaya, (buddhist) Mahāyāna and Vedānta (mahānaya-

mahāyāna-vedānta-advaya-vādinaḥ) seem to be the same (sadṛśāḥ) as (that which) is
explained (pratipādyante) by the followers of the cārvāka system --i.e. materialism--
(cārvāka-advaya-vādibhiḥ). || 7/26 ||

𑆪𑆼 𑆲𑆱𑇀𑆠𑆴𑆩𑆯𑆑𑆤𑇀𑆪𑆳𑆪𑆳𑆢𑆫𑇀𑆡𑆳𑆢𑆫𑇀𑆡𑆳𑆱𑇀𑆠𑆶 𑆨𑆼𑆢𑆴𑆤𑆂 𑇅
𑆠𑆽𑆫𑇀𑆘𑆝𑆳 𑆮𑆴𑆥𑇀𑆫𑆬𑆩𑇀𑆨𑇀𑆪𑆤𑇀𑆠𑆼 𑆱𑆢𑆸𑆯𑆽𑆫𑆨𑆴𑆣𑆳𑆪𑆑𑆽𑆂 𑇆𑇗/𑇒𑇗𑇆

Ye hastimaśakanyāyādarthādarthāstu bhedinaḥ |
Tairjaḍā vipralambhyante sadṛśairabhidhāyakaiḥ || 7/27 ||

Which (ye), as a matter of fact (arthāt), are meanings (arthāḥ) (that) are suitable for the
doctrine of dualism (tu...bhedinaḥ) due to the way of (the reasoning of) a venomous insect
(hasti-maśaka-nyāyāt). (But their) dullness --i.e. lack of awareness-- (jaḍāḥ) is mocked
(vipralambhyante) by those (who) (taiḥ) apparently telling the same (regarding the universe)
(sadṛśaiḥ…abhidhāyakaiḥ). || 7/27 ||
𑆃𑆠𑆾 𑆤𑆳𑆱𑇀𑆠𑆴𑆑𑆠𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆖𑆴𑆠𑇀𑆠𑆼 𑆑𑆸𑆠𑇀𑆮𑆳 𑆢𑆶𑆫𑆳𑆠𑇀𑆩𑆨𑆴𑆂 𑇅
𑆩𑆲𑆳𑆤𑆪𑆾𑆥𑆢𑆼𑆯𑆼𑆤 𑆥𑆳𑆠𑇀𑆪𑆼𑆠𑆼 𑆱𑇀𑆮𑆥𑆫𑆳𑆮𑆣𑆂 𑇆𑇗/𑇒𑇘𑇆

Ato nāstikatātattvaṃ citte kṛtvā durātmabhiḥ |

Mahānayopadeśena pātyete svaparāvadhaḥ || 7/28 ||

Hence (ataḥ), after the wicked ones or evil-minded (durātmabhiḥ) accept (kṛtvā) the reality of
atheism (nāstika-tā-tattvam) in mind (citte), the (ideas) of ‘one’s own Self ‘and ‘something
else’ --i.e. duality-- (sva-parau) falls (pātyete) down (adhaḥ) by means of the Teaching of the
Mahānaya or the Great Way (maha-ānaya-upadeśena). || 7/28 ||

𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆑𑆸𑆰𑇀𑆛𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆪 𑆯𑆴𑆮𑆱𑇀𑆪𑆳𑆥𑆴 𑆩𑆲𑆳𑆠𑇀𑆩𑆤𑆂 𑇅

𑆱𑇀𑆡𑆴𑆠𑆂 𑆱𑆕𑇀𑆑𑆾𑆖𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆂 𑆑𑆳 𑆑𑆡𑆳𑆤𑇀𑆪𑆼𑆰𑆶 𑆘𑆤𑇀𑆠𑆶𑆰𑆶 𑇆𑇗/𑇒𑇙𑇆

Sarvotkṛṣṭasvabhāvasya śivasyāpi mahātmanaḥ |

Sthitaḥ saṅkocasaṃskāraḥ kā kathānyeṣu jantuṣu || 7/29 ||

The purification of limitation (saṅkoca-saṃskāraḥ) though (api) belongs (sthitaḥ) to the

Supreme Universal Spirit (mahātmanaḥ) of the Supremely Magnificent Essential Nature
(sarva-utkṛṣṭa-sva-bhāvasya) of Śiva (śivasya). What should one say about other limited
beings (kā…kathā…anyeṣu…jantuṣu)? || 7/29 ||

𑆃𑆠𑆾 𑆤𑆴𑆠𑇀𑆪𑆳𑆮𑆣𑆳𑆤𑆼𑆤 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆪𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑇅

𑆱𑆫𑇀𑆮𑆳𑆓𑇀𑆫𑆲𑆓𑇀𑆫𑆳𑆲𑆮𑆯𑆳𑆘𑇀𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇗/𑇓𑇐𑇆

Ato nityāvadhānena svasvarūpamayasthiteḥ |

Sarvāgrahagrāhavaśājjīvanmuktiḥ prakāśate || 7/30 ||

Therefore (ataḥ), through Eternal Awareness (nitya-avadhānena) of the State (which is)
made of one’s own True Nature (sva-svarūpa-maya-sthiteḥ), the Condition of being
Liberated while alive (jīvat-muktiḥ) shines (prakāśate) under the influence of the Desire of
taking hold of the obtainment of all (sarva-āgraha-grāha-vaśāt). || 7/30 ||

𑆠𑆖𑇀𑆖𑆳𑆮𑆣𑆳𑆤𑆁 𑆮𑆴𑆰𑆪𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑆫𑆴𑆯𑆵𑆬𑆤𑆳𑆠𑇀 𑇅
𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆱𑇀𑆡𑆽𑆫𑇀𑆪𑆫𑆷𑆥𑆠𑆪𑆳 𑆥𑆶𑆤𑆂 𑇆𑇗/𑇓𑇑𑇆

Taccāvadhānaṃ viṣayisvarūpapariśīlanāt |
Avikalpavikalpātmasthairyarūpatayā punaḥ || 7/31 ||

And that Attention or Awareness (tat…ca…avadhānam) (rises) again (punaḥ) due to the
pursuit of the Essential Nature of the senses (viṣayi-sva-rūpa-pariśīlanāt) by means of the
appearance of that firmness (which is) composed of thoughts and the lack of thoughts
(avikalpa-vikalpa-ātmā-sthairya-rūpatayā). || 7/31 ||

𑆮𑆴𑆑𑆬𑇀𑆥𑆯𑆸𑆕𑇀𑆒𑆬𑆳𑆧𑆢𑇀𑆣𑆾 𑆲𑆼𑆠𑆶𑆑𑆳𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆾 𑆲𑆴 𑆪𑆂 𑇅
𑆤𑆳𑆤𑆳𑆮𑆴𑆣𑆳𑆓𑇀𑆫𑆲𑆓𑇀𑆫𑆤𑇀𑆡𑆴𑆮𑆳𑆱𑆤𑆳𑆮𑆼𑆣𑆧𑆸𑆁𑆲𑆴𑆠𑆂 𑇆𑇗/𑇓𑇒𑇆
Vikalpaśṛṅkhalābaddho hetukāryātmako hi yaḥ |
Nānāvidhāgrahagranthivāsanāvedhabṛṃhitaḥ || 7/32 ||

(Someone) who (hi…yaḥ) is bonded by the fetter of thoughts (vikalpa-śṛṅkhalā-baddhaḥ)

(because he) has the nature of (analyzing) cause and effect (hetu-kārya-ātmakaḥ) is
nourished by the penetration of vāsanā-s or residual tendencies (of feelings which form) the
knot (that is made of) an attachment to manifoldness or different portions (of manifestation)
(nānā-vidhā-graha-granthi-vāsanā-vedha-bṛṃhitaḥ). || 7/32 ||

𑆤 𑆯𑆑𑇀𑆪𑆾𑇁𑆱𑆳𑆮𑆥𑆲𑇀𑆤𑆾𑆠𑆶𑆁 𑆑𑆴𑆬 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆮𑆼𑆢𑆤𑆳𑆠𑇀 𑇅

𑆃𑆠𑆂 𑆱𑆁𑆲𑆳𑆫𑆫𑆷𑆥𑆾𑇁𑆪𑆁 * * * * (𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟?) 𑆮𑆴𑆤𑆳 𑆑𑆡𑆩𑇀 𑇆𑇗/𑇓𑇓𑇆

Na śakyo'sāvapahnotuṃ kila pratyātmavedanāt |

Ataḥ saṃhārarūpo'yaṃ * * * * (svarūpeṇa?) vinā katham || 7/33 ||

He --i.e. one’s own Self-- (asau) truly (kila) cannot be hidden (na…śakyaḥ…apahnotum) by
the perception of all the entities (prati-ātmā-vedanāt). Hence (ataḥ), how (katham) (could)
this (ayam) nature of dissolution (saṃhāra-rūpaḥ) (exist) without (vinā) one’s own essential
nature… (sva-rūpeṇa?)? || 7/33 ||

𑆱𑆲𑆱𑆳 𑆓𑇀𑆫𑆱𑆴𑆠𑆶𑆁 𑆯𑆑𑇀𑆪𑆂 𑆱𑆁𑆮𑆳𑆢𑆽𑆫𑆼𑆮 𑆥𑆼𑆯𑆬𑆽𑆂 𑇅

𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆼𑆤 𑆱𑆫𑇀𑆮𑆳𑆮𑆫𑆟𑆨𑆼𑆢𑆴𑆤𑆳 𑇆𑇗/𑇓𑇔𑇆

𑆥𑆫𑆳𑆮𑆣𑆳𑆤𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆡𑆳𑆠𑆮𑇀𑆪𑆁 𑆥𑆫𑆪𑆾𑆓𑆴𑆤𑆳 𑇅

𑆃𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆼 𑆪𑆤𑇀𑆩𑆶𑆒𑆼𑆤 𑆪𑆢𑆳𑆓𑆠𑆩𑇀 𑇆𑇗/𑇓𑇕𑇆

𑆠𑆤𑇀𑆩𑆶𑆒𑆼𑆤𑆽𑆮 𑆠𑆠𑇀𑆠𑆱𑇀𑆪 𑆲𑆜𑆥𑆳𑆑𑆼𑆤 𑆬𑆵𑆪𑆠𑆼 𑇅

𑆮𑆴𑆯𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆣𑆵𑆤𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑆤𑇀𑆩𑆪𑆠𑇀𑆮𑆳𑆖𑇀𑆖 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇆𑇗/𑇓𑇖𑇆

Sahasā grasituṃ śakyaḥ saṃvādaireva peśalaiḥ |

Tasmātsvarūpadārḍhyena sarvāvaraṇabhedinā || 7/34 ||

Parāvadhānarūpeṇa sthātavyaṃ parayoginā |

Ato viśvasya saṃsthāne yanmukhena yadāgatam || 7/35 ||

Tanmukhenaiva tattasya haṭhapākena līyate |

Viśvaṃ prakāśādhīnatvāttanmayatvācca vastutaḥ || 7/36 ||

He can be (śakyaḥ) grasped (grasitum) in a vehement way (sahasā) only (eva) through
charming (peśalaiḥ) conversations (saṃvādaiḥ). Therefore (tasmāt), that (tat) is to be
maintained (sthātavyam) by a supreme adept --i.e. by a great spiritual aspirant-- (para-
yoginā) in the form of the Highest Awareness (para-avadhāna-rūpeṇa) through the Firmness
of one’s own Essential Nature (sva-rūpa-dārḍhyena) (which) breaks all the coverings (sarva-
āvaraṇa-bhedinā).

Hence (ataḥ), by means of (that) which arrives when (yadā…āgatam…yat-mukhena) (one is)
resting (saṃsthāne) in the world (viśvasya) (and) merely by means of that --i.e. by charming
conversation or ‘oral teaching’-- (tat-mukhena…eva), because of the state of being
dependent on Light (prakāśa-adhīnatvāt) and (ca) because of being made of that (Light) (tat-
maya-tvāt), the universe (viśvam) in real sense (vastutaḥ) becomes consumed (līyate) for
him (tasya) in a flash (haṭha-pākena). || 7/34-36 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆱𑆮𑆳𑆲𑆴𑆠𑇀𑆮𑆳𑆖𑇀𑆗𑆷𑆤𑇀𑆪𑆁 𑆱𑇀𑆡𑆳𑆥𑆪𑆴𑆠𑆶𑆁 𑆪𑆡𑆳 𑇅

𑆠𑆡𑆽𑆮 𑆲𑆜𑆥𑆳𑆑𑆼𑆤 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇗/𑇓𑇗𑇆

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳 𑆤𑆼𑆠𑆶𑆁 𑆯𑆑𑇀𑆪𑆁 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆯𑆵𑆬𑆤𑆳𑆠𑇀 𑇅

𑆍𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆮𑆴𑆢𑆴𑆠𑆼 𑆱𑆩𑇀𑆪𑆕𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑆱𑆁𑆱𑆳𑆫𑆨𑆷𑆩𑆴𑆠𑆂 𑇆𑇗/𑇓𑇘𑇆

Saṃvitsvarasavāhitvācchūnyaṃ sthāpayituṃ yathā |

Tathaiva haṭhapākena pratyāvṛttikramātmanā || 7/37 ||

Nirāvaraṇatā netuṃ śakyaṃ saṃsthānaśīlanāt |

Etasminvidite samyaṅmuktiḥ saṃsārabhūmitaḥ || 7/38 ||

Just as (yathā) (it is possible) to stop (sthāpayitum) the void (śūnyam) from assimilating
one’s own Nectar of Consciousness (saṃvit-svarasa-vāhitvāt) through forceful digestion
(haṭha-pākena) (that) is the essence of the process of Turning back (to one’s own Self)
(prati-āvṛtti-krama-ātmanā), so (tathā…eva), unveiled condition (nirāvaraṇatā) (that is)
complete Liberation (samyak-muktiḥ) from the stage of transmigratory existence (saṃsāra-
bhūmitaḥ), can be (śakyam) taken (netum) by the constant practice of staying (saṃsthāna-
śīlanāt) in this (etasmin) perceived (understanding) (vidite). || 7/37-38 ||

𑆃𑆤𑇀𑆪𑆡𑆳 𑆩𑆶𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆁 𑆠𑆶 𑆱𑆁𑆱𑆳𑆫𑆱𑇀𑆪𑆳𑆥𑆫𑆾 𑆮𑆴𑆣𑆴𑆂 𑇅

𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆪𑆡𑆽𑆮𑆳𑆤𑆶𑆨𑆮𑆼 𑆱𑇀𑆡𑆴𑆠𑆼 𑇆𑇗/𑇓𑇙𑇆

Anyathā muktirūpaṃ tu saṃsārasyāparo vidhiḥ |

Yathāsthitasya viśvasya yathaivānubhave sthite || 7/39 ||

Otherwise (anyathā), the Nature of Liberation (mukti-rūpam) is really (tu) an inferior or

another (aparaḥ) formation (vidhiḥ) of transmigratory existence (saṃsārasya) as (yathā…
eva) (that which exists) in the maintenance (sthite) of the direct experience (anubhave)
universe (viśvasya) as it is (yathāsthitasya). || 7/39 ||

𑆱𑆕𑇀𑆑𑆾𑆖𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆬𑆪𑆳𑆘𑇀𑆘𑆴𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇅
𑆪𑆡𑆽𑆮 𑆥𑆯𑇀𑆪𑆠𑆴 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆡𑆽𑆮 𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗/𑇔𑇐𑇆

Saṅkocasaṃsthānalayājjivanmuktiḥ prakāśate |
Yathaiva paśyati viśvaṃ tathaiva parivartate || 7/40 ||

Due to the dissolution (of the condition of) staying in contraction (saṅkoca-saṃsthāna-layāt),
Liberation while living (jivat-muktiḥ) shines (prakāśate), (and) in whatever manner (yathā-
eva…tathā-eva) (he) sees (paśyati) the world (viśvam), (he) wanders (parivartate). || 7/40 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆠𑆱𑇀𑆠𑇀𑆪𑆑𑇀𑆠𑆱𑆫𑇀𑆮𑆾𑆥𑆳𑆪𑆑𑆢𑆫𑇀𑆡𑆤𑆩𑇀 𑇅
𑆃𑆠𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆾𑇁𑆪𑆁 𑆑𑆡𑆤𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇗/𑇔𑇑𑇆
Saṃvitsvātantryatastyaktasarvopāyakadarthanam |
Ato vimarśarūpo'yaṃ kathanātmā prakāśate || 7/41 ||

Because of the Freedom of Consciousness (saṃvit-svātantryataḥ), the torment of all the

means (of realization) becomes forsaken (tyakta-sarva-upāya-kadarthanam); hence (ataḥ),
this (ayam) Nature of Self-awareness (vimarśa-rūpaḥ) characterized by Oral Instruction
(kathana-ātmā) shines (prakāśate). || 7/41 ||

𑆱𑆠𑇀𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆾 𑆓𑆶𑆫𑆶𑆟𑆳 𑆱𑆫𑇀𑆮𑆳𑆮𑆫𑆟𑆨𑆼𑆢𑆑𑆂 𑇅

𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆼 𑆲𑇀𑆪𑆲𑆕𑇀𑆑𑆳𑆫𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆳 𑆪 𑆇𑆠𑇀𑆡𑆴𑆠𑆂 𑇆𑇗/𑇔𑇒𑇆

Satsampradāyo guruṇā sarvāvaraṇabhedakaḥ |

Mūrticakre hyahaṅkāraḥ pramātrātmā ya utthitaḥ || 7/42 ||

The real Sampradāya or Oral Transmission (sat-sampradāyaḥ) destroys all the coverings of
limitation (sarva-āvaraṇa-bhedakaḥ) (when it flows) through the Guru (guruṇā), (then) in the
Mūrticakram (mūrti-cakre…hi), ahaṅkāra or false-I (ahaṅkāraḥ), which is (yaḥ) characterised
by the Pramātā or the (limited) perceiver (pramātṛ-ātmā), rises --i.e. through the Oral
Transmission of the Guru a yogin recognizes his/her limited expirent which is called ‘false-I’
-- (utthitaḥ). || 7/42 ||

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆕𑇀𑆑𑆾𑆖𑆱𑆁𑆲𑆳𑆫𑆥𑆷𑆫𑇀𑆮𑆼 𑆱 𑆲𑆜𑆥𑆳𑆑𑆠𑆂 𑇅
𑆨𑆳𑆮𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆫𑆷𑆥𑆱𑇀𑆪 𑆫𑆯𑇀𑆩𑆴𑆮𑆸𑆤𑇀𑆢𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆠𑆂 𑇆𑇗/𑇔𑇓𑇆

Svātmasaṅkocasaṃhārapūrve sa haṭhapākataḥ |
Bhāvasaṃskārarūpasya raśmivṛndasya sarvataḥ || 7/43 ||

That --i.e. ahaṅkāra or false-I-- (saḥ) appears spontaneously (haṭha-pākataḥ) in the

preceeding (process) of the dissolution of the contraction of Consciousness (svātmā-
saṅkoca-saṃhāra-pūrve) everywhere (sarvataḥ) in the Multitude of the Rays (of
Consciousness) (raśmi-vṛndasya) (and also) in that nature (which) forms transmigratory
existence (bhāva-saṃskāra-rūpasya). || 7/43 ||

𑆠𑆴𑆰𑇀𑆜𑆠𑆾 𑆧𑆵𑆘𑆨𑆳𑆮𑆼𑆤 𑆩𑆳𑆠𑆸𑆩𑆼𑆬𑆳𑆥𑆫𑆷𑆥𑆴𑆟𑆂 𑇅

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆁𑆯𑆳𑆤𑇀𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆢𑇀𑆮𑆪𑆳𑆤𑆶𑆓𑆳𑆤𑇀 𑇆𑇗/𑇔𑇔𑇆

𑆮𑆴𑆤𑆴𑆫𑇀𑆨𑆴𑆢𑇀𑆪 𑆮𑆴𑆤𑆴𑆫𑇀𑆨𑆴𑆢𑇀𑆪 𑆱𑆁𑆲𑆫𑆠𑇀𑆪𑆳𑆤𑇀𑆠𑆫𑆳𑆤𑆥𑆴 𑇅

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆁𑆯𑆳𑆂 𑆥𑇀𑆫𑆳𑆪𑆂 𑆱𑆕𑇀𑆑𑆬𑆤𑆳𑆮𑆯𑆳𑆠𑇀 𑇆𑇗/𑇔𑇕𑇆

𑆱𑆩𑇀𑆨𑆮𑆤𑇀𑆠𑆴 𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆂 𑆥𑇀𑆫𑆠𑆵𑆠𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅

𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆘𑇀𑆚𑆼𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳𑆨𑆴𑆘𑇀𑆚𑆫𑆷𑆥𑆳𑆂 𑆥𑇀𑆫𑆠𑆵𑆠𑆪𑆂 𑇆𑇗/𑇔𑇖𑇆

Tiṣṭhato bījabhāvena mātṛmelāparūpiṇaḥ |

Nirvikalpavikalpāṃśānbhāvābhāvadvayānugān || 7/44 ||

Vinirbhidya vinirbhidya saṃharatyāntarānapi |

Nirvikalpavikalpāṃśāḥ prāyaḥ saṅkalanāvaśāt || 7/45 ||
Sambhavanti catuṣṣaṣṭiḥ pratītīnāṃ svabhāvataḥ |
Tatrāpi jñeyasaṃskārābhijñarūpāḥ pratītayaḥ || 7/46 ||

After separating (vinirbhidya…vinirbhidya) even (api) the two internal (antarān) portions of
thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśān) (which together) serve the
duality of (the idea of) existence and non-existence (bhāva-abhāva-dvaya-anugān) due to
their intermixture (saṅkalanā-vaśāt) (of which separation is performed) by means of turning
to the Seed (bīja-bhāvena) of (that which) is continuously appearing as an encounter or
union with the perceiver --i.e. to the Seed of Self-awareness-- (mātṛ-melāpa-rūpiṇaḥ…
tiṣṭhataḥ), (it) destroys (them) (saṃharati) as a rule (prāyaḥ), (then) the portions of (both)
thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśāḥ) become (sambhavanti) the
Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) of perceptions (pratītīnām) by Themselves (svabhāvataḥ),
and (api) on that occasion (tatra), (They become) Perceptions (pratītayaḥ), appearing as
(That) Understanding (Which) purifies or prepares (that which) is to be understood (jñeya-
saṃskāra-abhi-jña-rūpāḥ). || 7/44-46 ||

𑆱𑆩𑇀𑆨𑆮𑆤𑇀𑆠𑆴 𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆂 𑆱𑆾𑆥𑆳𑆤𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆠𑆂 𑇅

𑆃𑆤𑇀𑆪𑆳 𑆃𑆥𑆴 𑆖 𑆠𑆤𑇀𑆤𑆴𑆰𑇀𑆜𑆳 𑆲𑆜𑆥𑆳𑆑𑆽𑆑𑆬𑆩𑇀𑆥𑆛𑆳𑆂 𑇆𑇗/𑇔𑇗𑇆

Sambhavanti catuṣṣaṣṭiḥ sopānakramayogataḥ |

Anyā api ca tanniṣṭhā haṭhapākaikalampaṭāḥ || 7/47 ||

(They) become (sambhavanti) the Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) by means of the

Process of the (spiritual) ladder (sopāna-krama-yogataḥ), moreover (anyāḥ…api…ca), being
grounded on that (Process) (tat-niṣṭhāḥ), (They) only desirous of vehement devouring (of
limitations) (haṭha-pāka-eka-lampaṭāḥ). || 7/47 ||

𑆘𑇀𑆚𑆳𑆠𑆸𑆨𑆾𑆓𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆱𑇀𑆠𑆠𑇀𑆱𑆁𑆒𑇀𑆪𑆳 𑆍𑆮 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇅
𑆘𑇀𑆚𑆳𑆠𑆸𑆨𑆾𑆓𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆑𑆢𑆩𑇀𑆧𑆑𑆩𑇀 𑇆𑇗/𑇔𑇘𑇆

𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆲𑆜𑆥𑆳𑆑𑆼𑆤 𑆓𑇀𑆫𑆱𑆴𑆠𑆶𑆁 𑆠𑆠𑇀𑆫 𑆮𑆫𑇀𑆠𑆠𑆼 𑇅

𑆠𑆖𑇀𑆖 𑆱𑇀𑆦𑆶𑆛𑆳𑆱𑇀𑆦𑆶𑆛𑆠𑇀𑆮𑆼𑆤 𑆮𑆫𑇀𑆠𑆠𑆼𑇁𑆤𑆶𑆨𑆮𑆳𑆢𑆥𑆴 𑇆𑇗/𑇔𑇙𑇆

Jñātṛbhogasvarūpiṇyastatsaṃkhyā eva vastutaḥ |

Jñātṛbhogasvarūpāṇāṃ marīcīnāṃ kadambakam || 7/48 ||

Pratyekaṃ haṭhapākena grasituṃ tatra vartate |

Tacca sphuṭāsphuṭatvena vartate'nubhavādapi || 7/49 ||

In reality (vastutaḥ), (Their) multiplicity (appears) only (tat-saṃkhyāḥ…eva) as the essential

nature of the enjoyment of the Knower (jñātṛ-bhoga-sva-rūpiṇyaḥ). To devour (grasitum) the
multitude of the Rays of (these) appearances of the enjoyment of the Knower (jñātṛ-bhoga-
sva-rūpāṇām…marīcīnām…kadambakam) one by one (pratyekam) vehemently --i.e.
according to non-sequential nature-- (haṭhapākena), It (tat) rises (vartate) there (tatra), and
(ca) through the condition of being clear (, but also) a secret (sphuṭa-asphuṭa-tvena), (It)
rises (vartate) even (api) in perception (anubhavāt). || 7/48-49 ||

𑆘𑇀𑆚𑆼𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆥𑇀𑆫𑆠𑆵𑆠𑆵𑆤𑆳𑆩𑆤𑆶𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇅
𑆄𑆱𑆳𑆁 𑆱𑆫𑇀𑆮𑆥𑇀𑆫𑆠𑆵𑆠𑆵𑆤𑆳𑆁 𑆥𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇗/𑇕𑇐𑇆

Jñeyasaṃskārarūpāṇāṃ pratītīnāmanukramāt |
Āsāṃ sarvapratītīnāṃ paraviśrāntilakṣaṇam || 7/50 ||

In the perceptions (pratītīnām) (which have the essence which constitute) the preparation or
purification of (that which) is to be understood (jñeya-saṃskāra-rūpāṇām), the Sign or
Nature of Supreme Resting (takes place) (para-viśrānti-lakṣaṇam) in all these perceptions
(āsām…sarva-pratītīnām) in a successive way (anukramāt). || 7/50 ||

𑆤 𑆑𑇀𑆰𑆟𑆁 𑆖𑇀𑆪𑆮𑆠𑆼 𑆫𑆷𑆥𑆁 𑆪𑆱𑇀𑆪𑆳𑆂 𑆱𑆳 𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆵 𑇅

𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳 𑆱𑆫𑇀𑆮𑆩𑆪𑆵 𑆱𑆫𑇀𑆮𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆥𑇀𑆫𑆡𑆳 𑇆𑇗/𑇕𑇑𑇆

Na kṣaṇaṃ cyavate rūpaṃ yasyāḥ sā pāramārthikī |

Sarvottīrṇā sarvamayī sarvasarvātmakaprathā || 7/51 ||

It --i.e. Supreme Resting in one’s own Self-- (sā) is the all-transcending (sarva-uttīrṇā) (but
also) all-containing (sarva-mayī) Supreme Truth (pārama-arthikī) perceived as the complete
Essence of everything (sarva-sarva-ātmaka-prathā), of Which (yasyāḥ) nature (rūpam) does
not change even for a moment (na…kṣaṇam…cyavate). || 7/51 ||

𑆃𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆳 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆼𑆮 𑆪𑆳 𑆑𑆳𑆖𑆴𑆠𑇀 𑆥𑆳𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆵 𑇅

𑆮𑇀𑆪𑆥𑆢𑆼𑆯𑆳𑆠𑆴𑆓𑆳 𑆠𑆱𑇀𑆪𑆳𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆪𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑇆𑇗/𑇕𑇒𑇆

Avibhinnā vibhinneva yā kācit pārameśvarī |

Vyapadeśātigā tasyāḥ svasvarūpamayasthiteḥ || 7/52 ||

(It) is that indescribable (kācit) Pārameśvarī or Supreme Mistress (pārama-īśvarī) Who (yā)
surpasses any designation (vyapadeśa-ati-gā), (and though She) seems to be (iva) divided
(vibhinnā), (She) never deviates (avibhinnā) from Her (tasyāḥ) condition of being made of
one’s one True Nature (sva-sva-rūpa-maya-sthiteḥ). || 7/52 ||

𑆥𑆚𑇀𑆖𑆰𑆰𑇀𑆛𑆴𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆠𑇀𑆮𑆩𑆶𑆥𑆖𑆳𑆫𑆼𑆟 𑆓𑆵𑆪𑆠𑆼 𑇅
𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳 𑆃𑆪𑆁 𑆱𑇀𑆦𑆳𑆫𑆂 𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆼𑆤 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇗/𑇕𑇓𑇆

Pañcaṣaṣṭipratītitvamupacāreṇa gīyate |
Raudreśvaryā ayaṃ sphāraḥ prādhānyena vyavasthitaḥ || 7/53 ||

(She) is metaphorically (upacāreṇa) glorified (gīyate) as the ‘state of sixty-five-fold

perception’ (pañcaṣaṣṭi-pratītitvam). This (ayam) expansion (sphāraḥ) chiefly (prādhānyena)
appears (vyavasthitaḥ) as Raudreśvarī --i.e. the Goddess of the Jñānasiddha-s--
(raudreśvaryā). || 7/53 ||

𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆲𑆜𑆥𑆳𑆑𑆳𑆠𑇀𑆩𑆳 𑆓𑇀𑆫𑆳𑆱𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆥𑆳𑆫𑆓𑆂 𑇅
𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵𑆫𑆷𑆥𑆳𑆢𑇀𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆪𑆤𑇀𑆠𑆁 𑆲𑆴 𑆪𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇕𑇔𑇆

𑆖𑆑𑇀𑆫𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆼𑆠𑆱𑇀𑆪 𑆤𑆴𑆘𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆳𑆤𑇀𑆠𑆫𑆼 𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆨𑆘𑇀𑆪 𑆱𑇀𑆮𑆑𑆁 𑆫𑆷𑆥𑆁 𑆲𑆜𑆥𑆳𑆑𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇗/𑇕𑇕𑇆
𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆱𑆶𑆤𑇀𑆢𑆫𑆼 𑇅
𑆅𑆖𑇀𑆗𑆳𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆮𑆴𑆫𑆲𑆼 𑆑𑇀𑆰𑆵𑆟𑆳 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇆𑇗/𑇕𑇖𑇆

Saṃskārahaṭhapākātmā grāsavyāpārapāragaḥ |
Saṃhārabhakṣiṇīrūpādvyomeśyantaṃ hi yatsthitam || 7/54 ||

Cakrasaṃsthānametasya nijacakrakramāntare |
Nirvibhajya svakaṃ rūpaṃ haṭhapākakriyātmakam || 7/55 ||

Pratyāvṛttyā svasvarūpe nirāvaraṇasundare |

Icchāsaṃskāravirahe kṣīṇā viśrāmyati svataḥ || 7/56 ||

(Who) is a master of the function of devouring (grāsa-vyāpāra-pāra-gaḥ) is characterized by

Forceful --i.e. non-successive-- digestion of saṃskāra-s or the Forceful Essence of
purification (saṃskāra-haṭhapāka-ātmā). Due to the nature of Saṃhārabhakṣiṇī or the
Devourer of Withdrawal --i.e. the Goddess of the Mantrasiddha-s, Who devours withdrawal--
(saṃhāra-bhakṣiṇī-rūpāt), standing still (sthitam) in the proximity of Vyomeśī --i.e. of the
Mistress of the Sky-- (takes place) (vyoma-īśi-antam…hi), which (yat) is the act of resting of
(all) the Wheels (cakra-saṃsthānam) in the middle of the Process of one’s own Wheel (of
Consciousness) (nija-cakra-krama-antare…etasya). Having not divided (nirvibhajya) one’s
own (svakam) nature (rūpam) (which) is characterized by the essence of a vehemently
(devouring) --i.e. akrama-- activity (haṭha-pāka-kriyā-ātmakam) by turning back (prati-
āvṛttyā) to one’s own True Nature (sva-sva-rūpe), to the Beauty of Unveiled State
(nirāvaraṇa-sundare), the Emaciated One --i.e. Transcendental Consciousness-- (kṣīṇā)
naturally (svataḥ) takes rest (viśrāmyati) in the absence of the impressions of desire (icchā-
saṃskāra-virahe). || 7/54-56 ||

𑆥𑆫𑆣𑆳𑆫𑆳𑆱𑆩𑆳𑆫𑆷𑆞𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆮𑆱𑆳𑆤𑆨𑆷𑆂 𑇅
𑆍𑆰𑆳 𑆑𑆸𑆯𑆠𑆤𑆶𑆫𑇀𑆢𑆼𑆮𑆵 𑆱𑆫𑇀𑆮𑆼𑆖𑇀𑆗𑆳𑆮𑆴𑆬𑆪𑆳𑆮𑆤𑆴𑆂 𑇆𑇗/𑇕𑇗𑇆

Paradhārāsamārūḍhasāmarasyāvasānabhūḥ |
Eṣā kṛśatanurdevī sarvecchāvilayāvaniḥ || 7/57 ||

This (eṣā) Emaciated (kṛśa-tanuḥ) Goddess (devī) rises from the dwelling place of Oneness
(that is) ridden by the Supreme Flow (para-dhārā-samārūḍha-sāmarasya-avasānabhūḥ),
(and She) is a River (in which) all the desires (become) dissolved (sarva-icchā-vilaya-
avaniḥ). || 7/57 ||

𑆃𑆤𑆥𑆳𑆪𑆥𑆢𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑇀𑆪𑆽 𑆑𑆽𑆯𑇀𑆖𑆴𑆢𑆼𑆮𑆳𑆨𑇀𑆪𑆶𑆥𑆳𑆱𑇀𑆪𑆠𑆼 𑇅
𑆪𑆳𑆁 𑆪𑆳𑆁 𑆱𑇀𑆮𑆖𑆑𑇀𑆫𑆼 𑆖𑆑𑇀𑆫𑆼𑆯𑆵 𑆠𑆳𑆁 𑆠𑆳𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑆪𑆶𑆑𑇀𑆠𑆴𑆠𑆂 𑇆𑇗/𑇕𑇘𑇆

Anapāyapadaprāptyai kaiścidevābhyupāsyate |
Yāṃ yāṃ svacakre cakreśī tāṃ tāmāviśya yuktitaḥ || 7/58 ||

For attaining the State without obstacles (anapāya-pada-prāptyai), The Lord of the Wheel
(cakra-īśī) must be worshipped (abhi-upāsyate) by any means (kaiścid…eva), whatever
(tām…tām…yām…yām) is obtained (āviśya) by contemplating (on the Supreme) (yuktitaḥ) in
one’s own Wheel --i.e. in the sphere of one’s own Self-Consciousness-- (sva-cakre). || 7/58
||

𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑆫𑇀𑆮𑆖𑆑𑇀𑆫𑆳𑆟𑇀𑆪𑆳𑆩𑆷𑆬𑆳𑆢𑇀𑆓𑇀𑆫𑆱𑆠𑆴 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅

𑆃𑆠𑆾 𑆮𑆸𑆤𑇀𑆢𑆑𑇀𑆫𑆩𑆼 𑆱𑆫𑇀𑆮𑆩𑆶𑆥𑆳𑆢𑆼𑆪𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇕𑇙𑇆

Raudreśvarī sarvacakrāṇyāmūlādgrasati svayam |

Ato vṛndakrame sarvamupādeyatayā sthitam || 7/59 ||

Raudreśvarī (raudra-īśvarī) Herself (svayam) devours (grasati) all the Wheels (sarva-
cakrāṇi) from the root (up to the top) (āmūlāt). Hence (ataḥ), everything --i.e. the world--
(sarvam) remains (sthitam) useful (upādeya-tayā) in the Process of the Multitude (vṛnda-
krame). || 7/59 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆘𑆳𑆠𑆁 𑆱𑆕𑇀𑆑𑆾𑆖𑆑𑆬𑆳𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆤𑆑𑇀𑆰𑆩𑆩𑇀 𑇅
𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆤𑆴𑆫𑆵𑆲𑆳𑆢𑆴𑆥𑇀𑆫𑆩𑆼𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆤𑆳𑆠𑇀 𑇆𑇗/𑇖𑇐𑇆

Prameyajātaṃ saṅkocakalāvicchedanakṣamam |
Mudrāmantranirīhādiprameyapratipādanāt || 7/60 ||

That (which) is born from objects (prameya-jātam) is fit for being separated from contraction
(saṅkoca-kalā-vicchedana-kṣamam), due to the appearance of that which is to be proved or
known through mudrā, mantra, indifference (to objectivity), etc. (mudrā-mantra-nirīhā-ādi-
prameya-pratipādanāt). || 7/60 ||

𑆑𑆡𑆤𑆳𑆠𑇀𑆩𑆳 𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆾 𑆤𑆴𑆰𑇀𑆜𑆳𑆩𑆠𑇀𑆫 𑆥𑆫𑆳𑆁 𑆓𑆠𑆂 𑇅

𑆑𑆡𑆤𑆳𑆠𑇀𑆱𑆁𑆯𑆪𑆖𑇀𑆗𑆼𑆢𑆂 𑆥𑆷𑆘𑆤𑆁 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆠𑆳 𑇆𑇗/𑇖𑇑𑇆

Kathanātmā sampradāyo niṣṭhāmatra parāṃ gataḥ |

Kathanātsaṃśayacchedaḥ pūjanaṃ paripūrṇatā || 7/61 ||

Sampradāya or Oral Transmission (sampradāyaḥ) is characterized by Kathanam or oral

instruction (kathana-ātmā) (and) the Arrival (gataḥ) of the Highest (parām) Repose (niṣṭhām)
(takes place) in this way --i.e. in Oral Transmission-- (atra). From Kathanam or oral
instruction (kathanāt) (there is) cutting off the doubts (saṃśayacchedaḥ) (as) the completion
(pari-pūrṇatā) of worship (pūjanam). || 7/61 ||

𑆱𑆕𑇀𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆱𑇀𑆪 𑆥𑆫𑆳 𑆤𑆴𑆰𑇀𑆜𑆳 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇅

𑆃𑆠𑆾𑇁𑆠𑇀𑆫 𑆱𑆳𑆮𑆣𑆳𑆤𑆼𑆤 𑆲𑆸𑆢𑆪𑆼𑆤 𑆮𑆴𑆩𑆸𑆯𑇀𑆪𑆠𑆳𑆩𑇀 𑇆𑇗/𑇖𑇒𑇆

Saṅkramātsāmarasyasya parā niṣṭhā pravartate |

Ato'tra sāvadhānena hṛdayena vimṛśyatām || 7/62 ||

(Then,) from the Transmission (of the Awareness of one’s own Essential Nature)
(saṅkramāt), the Supreme (parā) State (niṣṭhā) of Oneness (sāmarasyasya) emanates
(pravartate). Hence (ataḥ), there (atra), by an attentive (sāvadhānena) intellect (hṛdayena),
the state of reflecting upon (Supreme Reality takes place) (vimṛśyatām). || 7/62 ||
𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆲𑆸𑆢𑆪𑆕𑇀𑆓𑆩𑆩𑇀 𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆨𑆮𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀 𑇆𑇗/𑇖𑇓𑇆

Catuṣṣaṣṭimarīcīnāṃ saṃsthānaṃ hṛdayaṅgamam |

Pratyakṣānubhavātsarvaṃ svātmā bhavati yoginām || 7/63 ||

Everything --i.e. the world-- (sarvam) is pleasing to the heart (hṛdayaṅgamam) (when it)
stands (saṃsthānam) in the Rays of the Sixty-four (Siddha-s, i.e. stands together in the
Sixty-four Yoginī-s, and) (catuṣṣaṣṭi-marīcīnām) due to direct or unlimited sensory
perception (pratyakṣa-anubhavāt), (it) becomes (bhavati) one’s own Self (sva-ātmā) for yogī-
s (yoginām). || 7/63 ||

𑆃𑆠𑆾 𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆳𑆠𑇀𑆠𑆢𑇀𑆪𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆼𑆟𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇅
𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆫𑆷𑆥𑆾 𑆪𑆂 𑆑𑆳𑆩𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇗/𑇖𑇔𑇆

𑆑𑆳𑆬𑆼𑆤𑆳𑆱𑆳𑆢𑇀𑆪𑆠𑆼 𑆨𑆷𑆪𑆂 𑆱 𑆠𑆢𑇀𑆧𑆵𑆘𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆠𑆢𑇀𑆨𑆾𑆓𑆼𑆤𑆳𑆥𑆴 𑆑𑆳𑆬𑆱𑇀𑆪 𑆠𑆸𑆥𑇀𑆠𑆼𑆫𑆶𑆥𑆫𑆩𑆼 𑆱𑆠𑆴 𑇆𑇗/𑇖𑇕𑇆

Ato gurumukhāttadyatpratyakṣeṇānubhūyate |
Viṣayābhogasaṃskārarūpo yaḥ kāmasambhavaḥ || 7/64 ||

Kālenāsādyate bhūyaḥ sa tadbījakramātmanā |

Tadbhogenāpi kālasya tṛpteruparame sati || 7/65 ||

Hence (ataḥ), that (tat) which (yat) comes from the Mouth of the Guru (guru-mukhāt) is
experienced (anubhūyate) through direct sensory perception (pratyakṣeṇa). (Though that)
which (yaḥ) is furnished (bhūyaḥ) with Time (kālena) is the nature of the impressions of
empirical enjoyments (viṣaya-ābhoga-saṃskāra-rūpaḥ) produced from desire (kāma-
sambhavaḥ) (, and) it is obtained (āsādyate) through the Essence of the Process (which)
sprung from that --i.e. from desire-- (tat-bīja-krama-ātmanā) even (api) through the
enjoyment of that (desire) (tat…bhogena). That --i.e. such a nature of empirical enjoyment--
(saḥ) (rests) in cessation --i.e. death-- (uparame), (which) belongs (sati) to Time (kālasya),
because of (its) satisfaction (with Time) (tṛpteḥ). || 7/64-65 ||

𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆁 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆲𑆳𑆤𑆴𑆂 𑆱𑆁𑆘𑆳𑆪𑆠𑆼 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇅

𑆠𑆢𑆴𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆡𑆩𑆂 𑆑𑆳𑆬𑆂 𑆑𑆳𑆩𑆁 𑆱𑆸𑆰𑇀𑆛𑇀𑆮𑆳 𑆠𑆠𑆂 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇗/𑇖𑇖𑇆

Yathākramaṃ svasvarūpahāniḥ saṃjāyate sphuṭam |

Taditthaṃ prathamaḥ kālaḥ kāmaṃ sṛṣṭvā tataḥ kramāt || 7/66 ||

In this succession (yathā-kramam), the diminution of one’s own Essential Nature (sva-sva-
rūpa-hāniḥ) clearly (sphuṭam) takes place (saṃjāyate). Therefore (tadittham), at first
(prathamaḥ), Time (rises) (kālaḥ) from succession (kramāt…tataḥ), after the manifestation
(sṛṣṭvā) of desire (kāmam). || 7/66 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆠𑆶 𑆠𑆢𑇀𑆓𑇀𑆫𑆳𑆱𑆳𑆠𑇀𑆱𑇀𑆮𑆁 𑆱𑇀𑆮𑆁 𑆫𑆷𑆥𑆁 𑆓𑇀𑆫𑆱𑆠𑇀𑆪𑆥𑆴 𑇅

𑆠𑆢𑆼𑆠𑆢𑇀𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆱𑆫𑇀𑆮𑆁 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆴𑆠𑆩𑇀 𑇆𑇗/𑇖𑇗𑇆
Pratyāvṛttyā tu tadgrāsātsvaṃ svaṃ rūpaṃ grasatyapi |
Tadetadvastutaḥ sarvaṃ marīcīnāṃ vijṛmbhitam || 7/67 ||

But (tu), due to the devouring of that (desire) (tat-grāsāt) by means of (the method of)
Turning back (from it) (prati-āvṛttyā), the Self (svam) devours (grasati) even (api) its (limited)
nature (svam…svam…rūpam). In reality (vastutas), all (sarvam) this (etat) is the (tat)
Expansion (vijṛmbhitam) of the Rays (of Consciousness) (marīcīnām). || 7/67 ||

𑆃𑆑𑇀𑆫𑆩𑆳𑆟𑆳𑆁 𑆑𑇀𑆫𑆩𑆳𑆨𑆳𑆱𑆫𑆷𑆥𑆩𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆠𑆠𑇀𑆫 𑆑𑆳𑆬𑆱𑇀𑆪 𑆪𑆳 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆳 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆳 𑇆𑇗/𑇖𑇘𑇆

Akramāṇāṃ kramābhāsarūpamapratyakṣataḥ sthitam |

Tatra kālasya yā sṛṣṭirdvādaśātmā nirūpitā || 7/68 ||

For (those whose Consciousness is) beyond succession (akramāṇām), the nature of the
appearance of succession (krama-ābhāsa-rūpam) remains (sthitam) there (tatra) invisible
(apratyakṣataḥ) (as) the manifestation (sṛṣṭiḥ) of Time (kālasya) which (yā) is considered to
be (nirūpitā) twelvefold (dvādaśa-ātmā). || 7/68 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆾𑆤𑇀𑆩𑆳𑆤𑆳 𑆩𑆷𑆫𑇀𑆠𑆳𑆲𑆕𑇀𑆑𑆳𑆫𑆩𑆼𑆬𑆤𑆳𑆠𑇀 𑇅
𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆳𑆠𑇀𑆩𑆠𑆳𑆁 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳 𑆱𑆳 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑆢𑆾𑆤𑇀𑆩𑆶𑆒𑆵 𑇆𑇗/𑇖𑇙𑇆

Pratyāvṛttikramonmānā mūrtāhaṅkāramelanāt |
Trayodaśātmatāṃ prāptā sā viśrāntipadonmukhī || 7/69 ||

That (sā) is the thoughtless or mindless process of Turning back (to one’s own Self, which
rises) (prati-āvṛtti-kramā…unmānā) due to an Encounter with the embodied --i.e.
manifested-- false-I or one’s own ego (mūrta-ahaṅkāra-melanāt). (Who has) attained
(prāptā) to the Essence of the Thirteenth (Goddess or Maṅgalā beyond Time) (trayodaśa-
ātmatām) (is) looking for the Condition of Resting (in the Self) (viśrānti-pada-unmukhī). ||
7/69 ||

𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆳𑆤𑆳𑆁 𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆩𑆶𑆢𑆪𑆳𑆢𑆴𑆨𑆴𑆂 𑇅

𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆥𑆚𑇀𑆖𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆠 𑆍𑆠𑆳 𑆩𑆫𑆵𑆖𑆪𑆂 𑇆𑇗/𑇗𑇐𑇆

Trayodaśānāṃ rūpāṇāṃ pratyekamudayādibhiḥ |

Pañcātmikā pañcaṣaṣṭistata etā marīcayaḥ || 7/70 ||

Through ‘rising’, etc. (udayādibhiḥ), the aspects (rūpāṇām) of the Thirteenth (trayodaśānām),
(multiplied) one by one (prati-ekam) in a fivefold way (pañca-ātmikā), therefore (tataḥ),
(constitute) these (etāḥ) Rays (of Consciousness) (marīcayaḥ) (counting) sixty-five
(pañcaṣaṣṭiḥ). || 7/70 ||

𑆃𑆤𑇀𑆠𑇀𑆪𑆳 𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆾𑆠𑇀𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆳 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆴𑆠𑆴 𑆓𑆵𑆪𑆠𑆼 𑇅

𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆮𑆱𑆳𑆤𑆨𑆷𑆂 𑇆𑇗/𑇗𑇑𑇆

Antyā kramākramotkrāntyā viśrāntiriti gīyate |

Catuṣṣaṣṭimarīcīnāṃ sāmarasyāvasānabhūḥ || 7/71 ||
(And) finally (antyā), by passing away of (the duality) of succession and non-succession
(krama-akrama-utkrāntyā), ‘Viśrānti’ or ‘Reposing (in the Self which is) (viśrāntiḥ…iti) born
from the conclusion of the Oneness (sāmarasya-avasānabhūḥ) of the Sixty-four Rays (of
Consciousness) (catuṣṣaṣṭi-marīcīnām) is glorified (gīyate). || 7/71 ||

𑆇𑆢𑆪𑆳𑆢𑆴𑆩𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆩𑆫𑆵𑆖𑆪𑆂 𑇅
𑆠𑆤𑇀𑆩𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆥𑆫𑆩𑆳𑆲𑆕𑇀𑆑𑆳𑆫𑆳𑆤𑆶𑆓𑆩𑆷𑆫𑇀𑆠𑆪𑆂 𑇆𑇗/𑇗𑇒𑇆

Udayādimayollāsadvādaśātmamarīcayaḥ |
Tanmayollāsaparamāhaṅkārānugamūrtayaḥ || 7/72 ||

The Rays of the twelvefold manifestation --i.e. the senses-- of (that which is) made of rising,
etc. (udaya-ādi-maya-ullāsa-dvādaśa-ātmā-marīcayaḥ), are the embodiments (which) serve
the Supreme Ego (which) consists of the outpouring of that --i.e. the twelve senses, because
the Supreme Ego is the Supreme Sun, which consumed the twelve “little suns” called the
senses-- (tat-maya-ullāsa-parama-ahaṅkāra-anuga-mūrtayaḥ). || 7/72 ||

𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆮𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆲𑆜𑆓𑇀𑆫𑆱𑆤𑆬𑆩𑇀𑆥𑆛𑆳𑆂 𑇅

𑆨𑆳𑆮𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆿 𑆲𑆴 𑆱𑇀𑆠𑆴𑆩𑆴𑆠𑆴𑆮𑇀𑆪𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆤𑆴 𑇆𑇗/𑇗𑇓𑇆

𑆱𑆫𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆖𑆑𑇀𑆫𑆁 𑆪𑆶𑆓𑆥𑆢𑆶𑆬𑇀𑆬𑆱𑆼𑆠𑇀 𑇅

𑆪𑆱𑇀𑆪𑆳 𑆪𑆱𑇀𑆪𑆳 𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫 𑆫𑆷𑆥𑆳𑆢𑆳𑆮𑆣𑆴𑆑𑆳𑆫𑆴𑆠𑆳 𑇆𑇗/𑇗𑇔𑇆

𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆱𑇀𑆮𑆾𑆢𑇀𑆫𑆼𑆑𑆂 𑆑𑆼𑆮𑆬𑆁 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆠𑆤𑇀𑆤𑆴𑆬𑆵𑆤𑆠𑇀𑆮𑆩𑆤𑇀𑆪𑆳𑆱𑆳𑆩𑆴𑆠𑇀𑆪𑆼𑆑𑆾𑇁𑆤𑆶𑆨𑆮𑆾 𑆤𑆖𑆼𑆠𑇀 𑇆𑇗/𑇗𑇕𑇆

Pratibhāvaṃ pravartante haṭhagrasanalampaṭāḥ |

Bhāvānubhavabhūmau hi stimitivyantarātmani || 7/73 ||

Sarvendriyamarīcīnāṃ cakraṃ yugapadullaset |

Yasyā yasyā yatra yatra rūpādāvadhikāritā || 7/74 ||

Tasyāstasyāstatra tatra svodrekaḥ kevalaṃ sthitaḥ |

Tannilīnatvamanyāsāmityeko'nubhavo nacet || 7/75 ||

(Such Rays) turn (pravartante) to the counterpart (pratibhāvam), (because They) are
addicted to forceful devouring (haṭha-grasana-lampaṭāḥ) in the stage of the perception of
manifestation (bhāva-anubhava-bhūmau…hi) in the Essence of a motionless absence of
distinction (stimiti-vyantara-ātmani). At the same time (yugapat), the Wheel (cakram) of the
Rays of all the senses (sarva-indriya-marīcīnām) expands (ullaset). Anyone’s (yasyāḥ…
yasyāḥ…tasyāḥ…tasyāḥ) superintendence --i.e. authority-- over form, etc. (rūpa-ādau…
adhikāritā) anywhere (yatra…yatra…tatra…tatra) is only (kevalam) the existence (sthitaḥ) of
one’s own Self’s Abundance (sva-udrekaḥ). (If it would be argued that) the state of others
(which is) devoted to that --i.e. to rūpa, etc.-- (tat-nilīna-tvam…anyāsām…iti) is only (ekaḥ)
unlimited perception (anubhavaḥ), (my reply is) “no, it is not” --i.e. it is merely extroversion--
(na…cet). || 7/73-75 ||
𑆑𑆡𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆫𑆷𑆥𑆬𑆳𑆮𑆟𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆳𑆞𑇀𑆪𑆥𑆫𑆱𑇀𑆠𑇀𑆫𑆴𑆪𑆳𑆩𑇀 𑇅
𑆃𑆨𑆴𑆬𑆳𑆰𑆱𑇀𑆠𑆡𑆳𑆥𑇀𑆪𑆼𑆰 𑆥𑇀𑆫𑆳𑆪𑆂 𑆱𑇀𑆥𑆫𑇀𑆯𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇗/𑇗𑇖𑇆

Kathaṃ syādrūpalāvaṇyavikāsāḍhyaparastriyām |
Abhilāṣastathāpyeṣa prāyaḥ sparśendriyātmakaḥ || 7/76 ||

How (katham) desire (abhilāṣaḥ) for someone else’s wife (who) richly expresses the beauty
of the shape (of her body) (rūpa-lāvaṇya-vikāsa-āḍhya-para-striyām) could be (possible)
(syāt)? Nevertheless (tathā-api), as a general rule (prāyaḥ), this --i.e. such a desire-- (eṣaḥ)
consists of the sense of touch --i.e. one wants to touch the beautiful body of such a wife--
(sparśa-indriya-ātmakaḥ). || 7/76 ||

𑆤 𑆖𑆳𑆠𑇀𑆫 𑆫𑆷𑆥𑆬𑆳𑆮𑆟𑇀𑆪𑆮𑆴𑆬𑆳𑆱𑆂 𑆱𑇀𑆥𑆫𑇀𑆯𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇅

𑆍𑆮𑆁 𑆮𑆖𑆤𑆩𑆳𑆣𑆶𑆫𑇀𑆪𑆁 𑆠𑆡𑆳𑆕𑇀𑆓𑆯𑇀𑆮𑆳𑆱𑆱𑆿𑆫𑆨𑆩𑇀 𑇆𑇗/𑇗𑇗𑇆

Na cātra rūpalāvaṇyavilāsaḥ sparśanātmakaḥ |

Evaṃ vacanamādhuryaṃ tathāṅgaśvāsasaurabham || 7/77 ||

But (ca) then (atra), no (na) shining forth of the beauty of (her bodily) shape (rūpa-lāvaṇya-
vilāsaḥ) is characterized by the act of touching or contact --i.e. but then, no actual contact
will happen, because she is another person’s wife-- (sparśana-ātmakaḥ). This way (evam),
the loveliness of (her) speech --i.e. voice-- (vacana-mādhuryam) therefore (tathā), is (like)
the fragrance of the panting of (her) body (aṅga-śvāsa-saurabham). || 7/77 ||

𑆃𑆣𑆫𑆳𑆩𑆸𑆠𑆥𑆳𑆤𑆁 𑆖 𑆱𑆫𑇀𑆮𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆖𑇀𑆖 𑆤𑆴𑆰𑇀𑆦𑆬𑆩𑇀 𑇅

𑆠𑆢𑆴𑆠𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆫𑆯𑇀𑆩𑆵𑆤𑆳𑆁 𑆱𑆫𑇀𑆮𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆠𑆳𑆩𑆪𑆩𑇀 𑇆𑇗/𑇗𑇘𑇆

𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆥𑆫𑆴𑆠𑆾𑆰𑆳𑆠𑇀𑆩𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅
𑆱 𑆍𑆰 𑆥𑆫𑆩𑆾 𑆮𑆵𑆫𑆂 𑆥𑆫𑆳𑆲𑆕𑇀𑆑𑆳𑆫𑆬𑆑𑇀𑆰𑆟𑆂 𑇆𑇗/𑇗𑇙𑇆

Adharāmṛtapānaṃ ca sarvaṃ syāttacca niṣphalam |

Taditthaṃ sarvaraśmīnāṃ sarvasarvātmatāmayam || 7/78 ||

Pramātṛparitoṣātmasāmarasyavyavasthitam |
Sa eṣa paramo vīraḥ parāhaṅkāralakṣaṇaḥ || 7/79 ||

And (ca) drinking the Necter of (her) lips --i.e. kissing her-- (adhara-amṛta-pānam), and (ca)
everything (else) (sarvam) is actually (syāt) fruitless --i.e. will not happen-- (niṣphalam…tat).
Hence (ittham), that (tat) (which) consists of the Essence of all --i.e. identical with
everything-- (takes place) (sarva-sarva-ātmatā-mayam) in the Rays (of Consciousness) --i.e.
unlike bodily enjoyment, the Rays (of Consciousness) can grab everything at once-- (sarva-
raśmīnām). (Why? Because) it is standing in the Taste of Oneness of the Essence of ‘being
delighted’ in the Subject (pramātṛ-paritoṣa-ātmā-sāmarasya-vyavasthitam). This (eṣaḥ) is
the (saḥ) Supreme (paramaḥ) Vīra or Hero (vīraḥ), characterized by Supreme Ego --i.e. that
which consumed the twelve senses and consequently, Supreme Ego is not deluded by the
senses. Hence, he is a Vīra or Hero, the Lord of the senses-- (para-ahaṅkāra-lakṣaṇaḥ). ||
7/78-79 ||
𑆪𑆶𑆓𑆥𑆠𑇀𑆱𑆫𑇀𑆮𑆫𑆯𑇀𑆩𑆵𑆤𑆳𑆁 𑆥𑆫𑆁 𑆢𑇀𑆫𑆳𑆮𑆟𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇅
𑆄𑆢𑇀𑆪𑆪𑆳𑆓𑆁 𑆱𑆩𑆳𑆱𑆳𑆢𑇀𑆪 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗/𑇘𑇐𑇆

Yugapatsarvaraśmīnāṃ paraṃ drāvaṇalakṣaṇam |

Ādyayāgaṃ samāsādya sāmarasyena vartate || 7/80 ||

At the same time (yugapat), having approached (samāsādya) the Primordial Sacrifice (ādya-
yāgam), the Supreme (State) (param) characterized by oozing (drāvaṇa-lakṣaṇam) takes
place (vartate) through the Taste of Oneness (sāmarasyena) in all the Rays (of
Consciousness) (sarva-raśmīnām). || 7/80 ||

𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆂 𑆱 𑆍𑆮𑆳𑆪𑆩𑆳𑆢𑇀𑆪𑆪𑆳𑆓𑆳𑆢𑆤𑆤𑇀𑆠𑆫𑆩𑇀 𑇅
𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆩𑆪𑆼𑆤𑆳𑆤𑇀𑆠𑆂 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆼𑆟 𑆱𑆕𑇀𑆓𑆠𑆂 𑇆𑇗/𑇘𑇑𑇆

Cakreśvaraḥ sa evāyamādyayāgādanantaram |
Catuṣṣaṣṭimayenāntaḥ śakticakreṇa saṅgataḥ || 7/81 ||

The Lord of the Wheel (cakra-īśvaraḥ) is (saḥ) only (eva) this (ayam) uninterrupted (Reality
which rises) (anantaram) from Primordial Sacrifice (ādya-yāgāt) because of the internal
Union (saṅgataḥ…antaḥ) with the Śakticakra or the Wheel of Śakti (śakti-cakreṇa), (which)
consists of the Sixty-four (Rays of Consciousness) (catuṣṣaṣṭi-mayena). || 7/81 ||

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳𑆂 𑆥𑆯𑆶𑆫𑆷𑆥𑆴𑆟𑆂 𑇅
𑆓𑆓𑆬𑆑𑇀𑆰𑆩𑆳 𑆠𑆠𑆾𑇁𑆥𑆴 𑆥𑆫𑆴𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑆮𑆴𑆬𑆵𑆤𑆳 𑇆𑇗/𑇘𑇒𑇆

Nirvikalpavikalpātmasaṃskārāḥ paśurūpiṇaḥ |
Gagalakṣamā tato'pi pariviśrāmavilīnā || 7/82 ||

The impressions of the nature of thoughts and their absence (nirvikalpa-vikalpa-ātmā-

saṃskārāḥ) embody (themselves) as the paśu or limited being --i.e. appear as the limited
being himself-- (paśu-rūpiṇaḥ), consequently (tataḥ…api), (the art of) resisting the venom of
a snake --i.e. ignorance-- (gagala-kṣamā) is hidden in ‘perfect resting (in one’s own Self)’
(pari-viśrāma-vilīnā). || 7/82 ||

Notes:

The last line can be translated like this:

“…suffering from the venom of a snake --i.e. ignorance-- (gagala-kṣamā) can be destroyed
by perfect resting (in one’s own Self) (pari-viśrāma-vilīnā).”

𑆲𑆜𑆼𑆤𑆳𑆲𑆤𑇀𑆠𑆴𑆫𑆨𑆱𑆳𑆠𑇀𑆱𑇀𑆮𑆖𑆑𑇀𑆫𑆥𑆫𑆴𑆠𑆸𑆥𑇀𑆠𑆪𑆼 𑇅
𑆩𑆣𑇀𑆪𑆼 𑆖 𑆥𑆫𑆩𑆳𑆩𑆾𑆢𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆫𑆱𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇆𑇗/𑇘𑇓𑇆

𑆩𑆢𑆴𑆫𑆳 𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑆑𑆳𑆥𑆴 𑆮𑆴𑆨𑆱 * 𑆑𑆬𑆑𑇀𑆫𑆴𑆪𑆂 𑇅

𑆑𑆳𑆤𑇀𑆢𑆴𑆯𑆵𑆑𑆠𑇀𑆮𑆩𑆳𑆪𑆳𑆠𑆴 𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆳𑆮𑆱𑆳𑆮𑆥𑆴 𑇆𑇗/𑇘𑇔𑇆

𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆿 𑆃𑆱𑆿 𑆃𑆥𑆴 𑇆

Haṭhenāhantirabhasātsvacakraparitṛptaye |
Madhye ca paramāmodacamatkārarasātmikā || 7/83 ||

Madirā jṛmbhate kāpi vibhasa * kalakriyaḥ |

Kāndiśīkatvamāyāti parāśaktāvasāvapi || 7/84 ||

Parāśaktau asau api ||

Because of an eager desire for the indestructible (State) (ahanti-rabhasāt), and (ca) to
perfectly satisfy one’s own Wheel (sva-cakra-pari-tṛptaye), a Mysterious (kāpi) Nectar
(madirā) (which is) characterized by the Taste of the Amazement of Supreme Āmoda or Joy
(parama-āmoda-camat-kāra-rasa-ātmikā) blooms (jṛmbhate) in the middle --i.e. in one’s own
Self-- (madhye) through vehement devouring --i.e. in a flash or without succession--
(haṭhena), (and) even (api) Death --i.e. the performance of Time-- (vibhasa * kala-kriyaḥ…
asau) attains (āyāti) the State of Kāndiśīka (see stanza 3.105 for this term) (kāndiśīka-tvam)
in the Supreme Śakti (parā-śaktau). || 7/83-84 ||

𑆮𑆵𑆫𑆱𑆴𑆁𑆲𑆳𑆱𑆤𑆱𑇀𑆡𑆼𑆪𑆁 𑆢𑆼𑆮𑆵 𑆥𑆫𑆩𑆩𑆕𑇀𑆓𑆬𑆳 𑇅

𑆖𑆬𑆤𑆳𑆤𑇀𑆩𑆾𑆲𑆫𑆷𑆥𑆱𑇀𑆪 𑆑𑇀𑆫𑆩𑆟𑆳𑆠𑇀𑆥𑆫𑆱𑆁𑆮𑆴𑆢𑆂 𑇆𑇗/𑇘𑇕𑇆

𑆓𑆶𑆫𑆶𑆂 𑆱𑆑𑆬𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆁 𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆥𑆢𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑇅

𑆇𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆳𑆠𑆴𑆑𑇀𑆫𑆩𑆯𑇀𑆖𑆳𑆥𑆴 𑆢𑇀𑆮𑆽𑆮𑆴𑆣𑇀𑆪𑆼𑆤 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇗/𑇘𑇖𑇆

Vīrasiṃhāsanastheyaṃ devī paramamaṅgalā |

Calanānmoharūpasya kramaṇātparasaṃvidaḥ || 7/85 ||

Guruḥ sakalacakrāṇāṃ kramākramapadojjhitaḥ |

Uddyotātikramaścāpi dvaividhyena vyavasthitaḥ || 7/86 ||

Due to the disturbance (calanāt) of the nature of illusion (moha-rūpasya) (, and) because of
the succession (kramaṇāt) (which) belongs to the perception of ‘another’ (para-saṃvidaḥ),
this (iyam) Devī or the Goddess (devī), the Supreme Maṅgalā (parama-maṅgalā), (Who) is
sitting on Vīrasiṃha --lit. the Lion or the Self of the Heroes-- (vīra-siṃha-āsana-sthā), is the
Guru (guruḥ), (Who) is beyond the successive and non-successive conditions (krama-
akrama-pada-ujjhitaḥ) of all the Wheels --i.e. planes of manifestation-- (sakala-cakrāṇām),
and (ca) though surpasses even lustre --i.e. She is invisible-- (uddyota-ati-kramaḥ…api),
(She) appears (vyavasthitaḥ) as being twofold --i.e. dualistic, as She appears as another
being-- in nature (dvaividhyena). || 7/85-86 ||

𑆥𑆫𑆳𑆑𑆳𑆯𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆼𑆖𑇀𑆗𑆳𑆢𑆸𑆑𑇀𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆂 𑇅
𑆍𑆑𑆱𑇀𑆠𑆢𑇀𑆮𑇀𑆪𑆶𑆠𑇀𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳𑆤𑇀𑆪𑆂 𑆥𑆫𑆳𑆑𑆳𑆯𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆂 𑇆𑇗/𑇘𑇗𑇆

Parākāśaspandanecchādṛkkriyātmā bahirmukhaḥ |
Ekastadvyutkramātmānyaḥ parākāśapratiṣṭhitaḥ || 7/87 ||

The external plane (bahir-mukhaḥ) is characterized by activity, knowledge (and) the will of
the Vibration of the Supreme Sky (para-ākāśa-spandana-icchā-dṛk-kriyā-ātmā). On one
hand (ekaḥ), (it) is separated from That --i.e. from the Supreme Sky-- (tat-vyutkrama-ātmā),
on the other hand (anyaḥ), (it) is situated in the Supreme Sky (para-ākāśa-pratiṣṭhitaḥ). ||
7/87 ||

𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆼𑇁𑆥𑆵𑆖𑇀𑆗𑆳𑆠𑆯𑇀𑆖𑆫𑇀𑆮𑆟𑆁 𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆳𑆠𑇀𑆩𑆤𑆂 𑇅
𑆑𑆳𑆩𑆱𑆁𑆱𑆫𑇀𑆓𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇗/𑇘𑇘𑇆

Bahirmukhatve'pīcchātaścarvaṇaṃ tattrayātmanaḥ |
Kāmasaṃsargatastasya pratyāvṛttyā samantataḥ || 7/88 ||

(But) even (api) in the condition of the external plane (of Reality) (bahir-mukha-tve), the (tat)
‘carvaṇam’ or ‘chewing’ (carvaṇam) of the Essence of the three (Powers takes place) (traya-
ātmanaḥ) because of the Will (of the Supreme) (īcchātaḥ) by means of a complete Turning
back (prati-āvṛttyā…samantataḥ) from its connection with desire (kāma-saṃsargataḥ…
tasya). || 7/88 ||

𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑆂 𑆑𑆳𑆬𑆱𑇀𑆪 𑆓𑇀𑆫𑆳𑆱𑆾 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆥𑇀𑆪𑆡 𑇅

𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆤𑆴𑆫𑇀𑆘𑇀𑆚𑆳𑆠𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑇁𑆥𑆴 𑆪𑆠𑇀𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇗/𑇘𑇙𑇆

𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆤𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆵 𑆱𑆫𑇀𑆮𑆼𑆰𑆳𑆁 𑆨𑆮𑆠𑆂 𑆑𑇀𑆰𑆟𑆩𑇀 𑇅

𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆼 𑆠𑆷𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆳𑆢𑇀𑆨𑆳𑆮𑆳𑆩𑆫𑇀𑆯𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆠𑇀 𑇆𑇗/𑇙𑇐𑇆

Jñānakriyātaḥ kālasya grāso viśrāntirapyatha |

Viṣayābhoganirjñātanirvikalpe'pi yatsphuṭam || 7/89 ||

Kālagrasanaviśrāntī sarveṣāṃ bhavataḥ kṣaṇam |

Antarmukhatve tūddyotādbhāvāmarśakriyātmakāt || 7/90 ||

Due to knowledge and activity (jñāna-kriyā-taḥ), even (api) Reposing (in Consciousness)
(viśrāntiḥ) is the devouring (grāsaḥ) of Time (kālasya), moreover (atha), even (api) in the
thoughtless state of the complete understanding of the enjoyment of sense-objects (viṣaya-
ābhoga-nirjñāta-nirvikalpe), (that) which (yat) for others (sarveṣām) (is the great
achievement of) resting in the ‘devouring of Time’ (kāla-grasana-viśrāntī), for You
(bhavataḥ), is evidently (sphuṭam) (just) a twinkling of an eye (kṣaṇam) because of the
Lustre (uddyotāt) of the State of Inner Reality (antar-mukha-tve…tu), (which --i.e. the
Lustre--) has the nature of the activity of being in contact with phenomenal --i.e. sensory--
creation (bhāva-āmarśa-kriyā-ātmakāt). || 7/89-90 ||

𑆄𑆫𑆨𑇀𑆪 𑆖𑆴𑆠𑆴𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆁 𑆥𑆚𑇀𑆖𑆑𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆍𑆮𑆁 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆳𑆨𑆳𑆮𑆳𑆮𑆱𑆫𑆼 𑆲𑇀𑆪𑆶𑆢𑆪𑆳𑆢𑆴𑆑𑆩𑇀 𑇆𑇗/𑇙𑇑𑇆

𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆪𑆳𑆮𑆢𑇀𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑆵𑆥𑆚𑇀𑆖𑆑𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅
𑆠𑆢𑇀𑆧𑆲𑆴𑆫𑇀𑆮𑆴𑆯𑇀𑆮𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪𑆳 * * * 𑆡 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇗/𑇙𑇒𑇆

𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆥𑆫𑆩𑆳𑆑𑆳𑆯𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆩𑆥𑆴 𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇙𑇓𑇆

Ārabhya citiviśrāntiparyantaṃ pañcakaṃ sthitam |

Evaṃ bahirmukhābhāvāvasare hyudayādikam || 7/91 ||
Vyomeśvarīkramādyāvadraudreśīpañcakaṃ sthitam |
Tadbahirviśvamāśrityā * * * tha kriyātmanaḥ || 7/92 ||

Vimarśātparamākāśaparyantamapi tatsthitam || 7/93 ||

Having begun (ārabhya) (this way) (evam), the fivefold (pañcakam) limit of resting in Citi or
Consciousness (citi-viśrānti-paryantam) beginning with rising, etc. (udaya-ādikam) abides
(sthitam) in the moment of the cessation of the external plane (bahir-mukha-abhāva-
avasare…hi), while (yāvat) the fivefold (process) of Raudreśvarī, etc. (raudra-īśī-pañcakam)
remains (sthitam) in the Process of Vyomeśvarī (vyoman-īśvarī-kramāt), which (tat), having
recourse (āśrityā) to the external universe (bahir-viśvam) characterized by Activity (kriyā-
ātmanaḥ), rests (tat-sthitam) in Awareness (vimarśāt) even (api) to the Highest State of the
Supreme Sky (parama-ākāśa-paryantam). || 7/91-93 ||

𑆪𑆳𑆓𑆳𑆢𑆴𑆨𑆼𑆢𑆫𑆷𑆥𑆼𑆟 𑆠𑆘𑇀𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆫𑇀𑆓𑆶𑆫𑆶𑆟𑆳 𑆑𑆸𑆠𑆳 𑇅

𑆠𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆳𑆩𑆷𑆬𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆩𑇀 𑇆𑇗/𑇙𑇔𑇆

Yāgādibhedarūpeṇa tajjñaptirguruṇā kṛtā |

Tato viśvasya saṃsthānamāmūlātpratipāditam || 7/94 ||

The ascertainment of That --i.e. the Highest State of the Supreme Sky-- (tat-jñaptiḥ) is
bestowed (kṛtā) by the Guru (guruṇā) in the dualistic form of Yāga or Sacrifice, etc. (yāga-
ādi-bheda-rūpeṇa), so (tataḥ), the establishment (saṃsthānam) of the universe (viśvasya) is
produced (pratipāditam) from the root (āmūlāt). || 7/94 ||

𑆩𑆳𑆤𑆩𑆼𑆪𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆩𑆴𑆠𑇀𑆪𑆠𑆂 𑇅
𑆅𑆢𑆳𑆤𑆵𑆁 𑆪𑆼𑆤 𑆫𑆷𑆥𑆼𑆟 𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆫𑆁 𑆮𑆴𑆬𑆵𑆪𑆠𑆼 𑇆𑇗/𑇙𑇕𑇆

Mānameyapramātrātmamūrticakrāntamityataḥ |
Idānīṃ yena rūpeṇa sarvākāraṃ vilīyate || 7/95 ||

Hence (ataḥ), the end of the Mūrticakram (that is) characterized by the (triad of) cognition,
object and the subject (māna-meya-pramātṛ-ātmā-mūrti-cakra-antam…iti), becomes
vanished (vilīyate) now (idānīm) in every way (sarvākāram) in consequence (yena) of (such)
a form --i.e. Sacrifice, etc.-- (rūpeṇa). || 7/95 ||

𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆠𑆢𑇀𑆧𑆸𑆤𑇀𑆢𑆁 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑇀𑆪𑆠𑆼 𑇅

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆼𑇁𑆥𑆴 𑆘𑇀𑆚𑆳𑆤𑆩𑆼𑆬𑆳𑆥𑆬𑆑𑇀𑆰𑆟𑆼 𑇆𑇗/𑇙𑇖𑇆

Yathāsthitakrameṇaiva tadbṛndaṃ pratipādyate |

Sāmarasye pravṛtte'pi jñānamelāpalakṣaṇe || 7/96 ||

Its Multitude --i.e. the Vṛndacakram-- (tat…bṛndam) is attained (pratipādyate) only by means
of the (aforesaid) proper process --i.e. as it is-- (yathāsthita-krameṇa…eva), even (api) in the
progress (pravṛtte) of Oneness (sāmarasye), (which) is indicating the Encounter with the
Knowledge (of one’s own Self) (jñāna-melāpa-lakṣaṇe). || 7/96 ||
𑆮𑆳𑆱𑆤𑆳𑆮𑆼𑆣𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳𑆂 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆼𑇁𑆥𑆴 𑆪𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇅
𑆃𑆠𑆂 𑆑𑇀𑆫𑆴𑆪𑆳𑆁 𑆮𑆴𑆤𑆳 𑆠𑆼𑆰𑆳𑆁 𑆤 𑆤𑆴𑆫𑇀𑆲𑆫𑆟𑆁 𑆨𑆮𑆼𑆠𑇀 𑇆𑇗/𑇙𑇗𑇆

Vāsanāvedhasaṃskārāḥ kālagrāse'pi yatsthitāḥ |

Ataḥ kriyāṃ vinā teṣāṃ na nirharaṇaṃ bhavet || 7/97 ||

The saṃskāra-s (that) penetrate (into one’s mind in the form) of residual impressions
(vāsanā-vedha-saṃskārāḥ) remain (yatsthitāḥ) even (api) in the consuming of Time (kāla-
grāse), hence (ataḥ), without (vinā) Activity --i.e. when there is only jñāna or knowledge
without kriyā or activity (kriyām), their (teṣām…hi) destruction (nirharaṇam) does not (na)
take place (bhavet). || 7/97 ||

𑆖𑆴𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆪𑆳𑆓𑆩𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑇅
𑆃𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆼𑆤 𑆑𑇀𑆫𑆴𑆪𑆳𑆮𑆼𑆯𑆼𑆤 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑇆𑇗/𑇙𑇘𑇆

𑆨𑆷𑆪 𑆇𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆁 𑆤 𑆱𑇀𑆪𑆳𑆢𑆼𑆰𑆳𑆩𑆴𑆠𑆴 𑆮𑆴𑆯𑆼𑆰𑆠𑆂 𑇅

𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆩𑆪𑆂 𑆱𑇀𑆦𑆳𑆫𑆂 𑆥𑆫𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆨𑆷𑆩𑆴𑆑𑆂 𑇆𑇗/𑇙𑇙𑇆

Cidvimarśasvarūpeṇa svātmayāgamayātmanā |
Alaṃgrāsapravṛttena kriyāveśena tattvataḥ || 7/98 ||

Bhūya unmajjanaṃ na syādeṣāmiti viśeṣataḥ |

Raudreśvarīmayaḥ sphāraḥ parānugrahabhūmikaḥ || 7/99 ||

(Their destruction takes place) in the form of the Awareness of Consciousness (cit-vimarśa-
sva-rūpeṇa) (that is) characterized by (that which) consists of a Sacrifice to one’s own Self
(sva-ātmā-yāga-maya-ātmanā) (, and) is devoted to the perfect dissolution (of differences)
(alaṃgrāsa-pravṛttena) (, and) in real sense (tattvataḥ), (this happens) through entering
Kriyā or Activity (kriyā-āveśena), (then) their (eṣām) particular (viśeṣataḥ…iti) emergence
(unmajjanam) will not (na) takes place (syāt) again (bhūyaḥ). (Therefore), the Expansion
(sphāraḥ) (which) consists of Raudreśvarī --i.e. Who Bestows Knowledge by means of
destruction-- (raudra-īśvarī-mayaḥ) is the Ground of Supreme Grace (para-anugraha-
bhūmikaḥ). || 7/98-99 ||

𑆩𑆴𑆡𑇀𑆪𑆳𑆨𑆴𑆩𑆳𑆤𑆫𑆷𑆥𑆾 𑆪𑆂 𑆱𑆁𑆱𑆳𑆫𑆾𑇁𑆠𑇀𑆫 𑆮𑆴𑆬𑆵𑆪𑆠𑆼 𑇅

𑆤𑆴𑆱𑇀𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗/𑇑𑇐𑇐𑇆

Mithyābhimānarūpo yaḥ saṃsāro'tra vilīyate |

Nissaṃskāraprakāśātmā parāśaktiḥ pravartate || 7/100 ||

Saṃsāra (saṃsāraḥ), which (yaḥ) has the form of false pride (mithyā-abhimāna-rūpaḥ),
becomes dissolved (vilīyate) there (atra), (and) the Supreme Śakti (parā-śaktiḥ), (Who) has
the Nature of Prakāśa or Light devoid of saṃskāra-s (nis-saṃskāra-prakāśa-ātmā) prevails
(pravartate). || 7/100 ||

𑆃𑆱𑇀𑆪𑆳 𑆍𑆮 𑆠𑆠𑆾 𑆢𑆼𑆮𑇀𑆪𑆳 𑆃𑆥𑆴 𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇅

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳 𑆪𑆱𑇀𑆩𑆳𑆢𑆠𑆂 𑆱𑆚𑇀𑆘𑆳𑆪𑆠𑆼 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇗/𑇑𑇐𑇑𑇆
Asyā eva tato devyā api prādhānyamiṣyate |
Nirāvaraṇatā yasmādataḥ sañjāyate sphuṭam || 7/101 ||

Therefore (tataḥ), though (api) it is said to be (iṣyate) the Supremacy (prādhānyam) of this
(asyāḥ) Devī or Goddess (devyāḥ) alone (eva), from that --i.e. Supremacy -- (yasmāt…ataḥ),
the Unveiled Condition (nirāvaraṇatā) shines forth (sañjāyate) distinctly (sphuṭam) --i.e. Devī
here means ‘Unveiled Condition’, the Freedom of the Supreme Being--. || 7/101 ||

𑆥𑆷𑆫𑇀𑆮𑆁 𑆪𑆳 𑆘𑇀𑆚𑆼𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆨𑆴𑆠𑇀𑆠𑆴𑆫𑆷𑆥𑆳𑆂 𑆥𑇀𑆫𑆠𑆵𑆠𑆪𑆂 𑇅

𑆱𑆾𑆥𑆳𑆤𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆼𑆟 𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆫𑇀𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆳𑆂 𑇆𑇗/𑇑𑇐𑇒𑇆

Pūrvaṃ yā jñeyasaṃskārabhittirūpāḥ pratītayaḥ |

Sopānakramarūpeṇa catuṣṣaṣṭirnirūpitāḥ || 7/102 ||

(Those) which (yāḥ) previously --i.e. in ignorance-- (pūrvam) were the perceptions
(pratītayaḥ) of the appearances of the canvas (painted with) the saṃskāra-s of objects
(jñeya-saṃskāra-bhitti-rūpāḥ), (now --i.e. in unveiled condition, are) considered (nirūpitāḥ) as
being the Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) in the form of the steps of a staircase --i.e. a
successive process of Self-realization-- (sopāna-krama-rūpeṇa). || 7/102 ||

𑆱𑇀𑆮𑆖𑆑𑇀𑆫𑆼 𑆥𑆯𑆶𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆠𑆳𑆱𑆳𑆁 𑆣𑆳𑆩𑆠𑇀𑆫𑆪𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇅

𑆖𑆴𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆲𑆜𑆥𑆳𑆑𑆼𑆤 𑆓𑆳𑆬𑆤𑆩𑇀 𑇆𑇗/𑇑𑇐𑇓𑇆

Svacakre paśurūpāṇāṃ tāsāṃ dhāmatrayātmanām |

Cidvimarśasvarūpeṇa haṭhapākena gālanam || 7/103 ||

Their (tāsām) paśu-nature (paśu-rūpāṇām), (which) consists of a threefold abode (dhāma-

traya-ātmanām) in one’s own Cakram or Wheel --i.e. in one’s own reality-- (sva-cakre),
becomes spontaneously (haṭha-pākena) liquified (gālanam) in the form of the Essential
Nature of the Awareness of Consciousness (cit-vimarśa-sva-rūpeṇa). || 7/103 ||

𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆖𑆫𑆶𑆖𑆫𑇀𑆪𑆳𑆢𑆴𑆥𑇀𑆫𑆑𑇀𑆫𑆩𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆫𑆩𑇀 𑇅
𑆠𑆠𑇀𑆫 𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆰𑆾𑆝𑆯𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇗/𑇑𑇐𑇔𑇆

Kriyate carucaryādiprakramānubhavātsthiram |
Tatra raudreśvarīrūpaṃ prathamaṃ ṣoḍaśātmanaḥ || 7/104 ||

There (tatra), the Motionless or Firm (sthiram) Nature of Raudreśvarī (raudra-īśvarī-rūpam),

(which) is the First (prathamam), is created (kriyate) due to the direct experience of the
sequence which begins with the process of the caru or ‘sacrificial substance or oblation’
(caru-caryā-ādi-pra-krama-anubhavāt) (, and) belongs to the ‘Sixteenfold’ (Self) (ṣoḍaśa-
ātmanaḥ). || 7/104 ||

𑆩𑆼𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆮𑆴𑆰𑆪𑆳𑆨𑆾𑆓𑆫𑆷𑆥𑆴𑆟𑆂 𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳𑆁 𑆤𑆼𑆠𑆶𑆁 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆁 𑆖𑆴𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆠𑆂 𑇆𑇗/𑇑𑇐𑇕𑇆

Meyasaṃskāracakrasya viṣayābhogarūpiṇaḥ |
Nirāvaraṇatāṃ netuṃ pravṛttaṃ cidvimarśataḥ || 7/105 ||
(Raudreśvarī) shines forth (pravṛttam) due to the Awareness of Consciousness (cit-
vimarśataḥ) to take (netum) the Unveiled State (nirāvaraṇatām) of the collection of the
saṃskāra-s of objectivity (meya-saṃskāra-cakrasya) (which) assumes the form of the
enjoyment of sense-objects (viṣaya-ābhoga-rūpiṇaḥ). || 7/105 ||

Notes:

When Raudreśvarī appears, no object remains, and the yogin experiences merely Pure-
consciousness.

𑆑𑆳𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆳𑆩𑆷𑆬𑆳𑆢𑆠𑇀𑆫 𑆓𑇀𑆫𑆱𑇀𑆠𑆁 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇅

𑆃𑆲𑆕𑇀𑆑𑆳𑆫𑆼𑆟 𑆱𑆴𑆢𑇀𑆣𑆠𑇀𑆮𑆁 𑆯𑇀𑆫𑆴𑆠𑇀𑆮𑆳 𑆠𑆠𑇀𑆠𑆤𑇀𑆩𑆫𑆵𑆖𑆴𑆤𑆳𑆩𑇀 𑇆𑇗/𑇑𑇐𑇖𑇆

𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵𑆫𑆷𑆥𑆁 𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆩𑆪𑆳𑆠𑇀𑆩𑆠𑆳𑆩𑇀 𑇅
𑆄𑆮𑆴𑆯𑇀𑆪 𑆩𑆼𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆖𑆑𑇀𑆫𑆁 𑆠𑆠𑇀𑆫 𑆥𑇀𑆫𑆬𑆵𑆪𑆠𑆼 𑇆𑇗/𑇑𑇐𑇗𑇆

Kāmasvarūpamāmūlādatra grastaṃ samantataḥ |

Ahaṅkāreṇa siddhatvaṃ śritvā tattanmarīcinām || 7/106 ||

Saṃhārabhakṣiṇīrūpaṃ jñānasiddhamayātmatām |
Āviśya meyasaṃskāracakraṃ tatra pralīyate || 7/107 ||

The essential nature of desire --i.e. desire to experience objectivity-- (kāma-svarūpam)

(becomes) completely (samantataḥ) swallowed (grastam) there (atra) from the root (of one’s
individuality) (āmūlāt) after (one’s) false-I (ahaṅkāreṇa) takes refuge (śritvā) in that (tat)
perfect state (siddha-tvam) (that is) the Essence of the Jñānasiddha-s (jñāna-siddha-maya-
ātmatām) for the Rays of that --i.e. for Awareness of Consciousness-- (tat-marīcinām).

(Then,) having entered (āviśya) the Nature of Saṃhārabhakṣiṇī --i.e. of the Goddess Who
devours withdrawal-- (saṃhāra-bhakṣiṇī-rūpam), the collection of the saṃskāra-s of
objectivity (meya-saṃskāra-cakram) (becomes) dissolved (pralīyate) there --i.e. in
Saṃhārabhakṣiṇī-- (tatra). || 7/106-107 ||

𑆠𑆠𑆂 𑆑𑆳𑆬𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆪 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆩𑆪𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑇅

𑆩𑆳𑆤𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇗/𑇑𑇐𑇘𑇆

𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆨𑇀𑆪𑆳𑆁 𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆠𑆴𑆫𑆷𑆥𑆠𑆂 𑇅
𑆩𑆤𑆤𑆠𑇀𑆫𑆳𑆟𑆣𑆫𑇀𑆩𑆳𑆨𑇀𑆪𑆳𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆩𑆪𑆳𑆠𑇀𑆩𑆠𑆳𑆩𑇀 𑇆𑇗/𑇑𑇐𑇙𑇆

𑆄𑆮𑆴𑆯𑇀𑆪 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆮𑆴𑆑𑆬𑇀𑆥𑆾𑆥𑆑𑇀𑆫𑆩𑆾 𑆬𑆪𑆂 𑇅

𑆨𑆷𑆖𑆫𑆵𑆫𑆷𑆥𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑆑𑇀𑆫𑆴𑆪𑆠𑆼𑇁𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇗/𑇑𑇑𑇐𑇆

𑆠𑆠𑆾 𑆮𑆴𑆑𑆬𑇀𑆥𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆼𑆂 𑇅

𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆠𑆳𑆁 𑆯𑇀𑆫𑆴𑆠𑇀𑆮𑆳 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆾 𑆲𑆴 𑆠𑆤𑇀𑆪𑆠𑆼 𑇆𑇗/𑇑𑇑𑇑𑇆

Tataḥ kālasvabhāvasya dvādaśātmamayasthiteḥ |

Mānasaṃskāracakrasya pratyāvṛttikramātmanaḥ || 7/108 ||
Avikalpavikalpābhyāṃ caturviṃśatirūpataḥ |
Mananatrāṇadharmābhyāṃ mantrasiddhamayātmatām || 7/109 ||

Āviśya tatsvarūpasya vikalpopakramo layaḥ |

Bhūcarīrūpamāviśya kriyate'nubhavātmanā || 7/110 ||

Tato vikalparūpasya nirvikalpapratiṣṭhiteḥ |

Melāpasiddhatāṃ śritvā kālagrāso hi tanyate || 7/111 ||

Then (tataḥ), due to the essence of the process of turning back (prati-āvṛtti-krama-ātmanaḥ)
from resting in (that which) consists of the twelvefold nature --i.e. in the senses, instead of
the objects of the senses-- (dvādaśa-ātmā-maya-sthiteḥ) (which) belongs to the essential
nature of Time (kāla-sva-bhāvasya) (that is) the collection of the saṃskāra-s of cognition
(māna-saṃskāra-cakrasya), after entering (āviśya) the Essence of the Mantrasiddha-s
(through Saṃhārabhakṣiṇī) (mantra-siddha-maya-ātmatām) (which --i.e. such Essence--)
has the nature of mentation and protection (from mentation respectively,) (manana-trāṇa-
dharma-ābhyām) (and) appears as thoughts and (their) absence (avikalpa-vikalpa-ābhyām)
due to the nature of the twentyfour (Goddesses Who are both internal and external) (catur-
viṃśati-rūpataḥ), the stratagem of thoughts (vikalpa-upa-kramaḥ) about the essential nature
of that --i.e. of the Mantrasiddha-s-- (tat-sva-rūpasya) (becomes) dissolved (layaḥ…kriyate)
through the essence of direct experience (of Mantra) (anubhava-ātmanā). Then (tataḥ), after
entering (āviśya) the Nature of Bhūcarī (bhūcarī-rūpam) due to the establishment in the
thoughtless (condition) (nirvikalpa-pratiṣṭhiteḥ) of (that which) appears as the nature of
thoughts (during the process of the Mantrasiddha-s) (vikalpa-rūpasya), (and) then taking
refuge --i.e. through an establishment-- (śritvā) in the Condition of the Melāpasiddha-s
(melāpa-siddhatām), the consuming of Time (kāla-grāsaḥ…hi) expands (tanyate). || 7/108-
111 ||

𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆑𑇀𑆫𑆩𑆾𑆤𑇀𑆩𑆓𑇀𑆤𑆩𑆼𑆬𑆳𑆥𑆳𑆤𑆤𑇀𑆠𑆫𑆁 𑆠𑆠𑆂 𑇅
𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆫𑆷𑆥𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳𑆱𑇀𑆠𑆡𑆳𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆠𑇀𑆫𑆪𑆩𑇀 𑇆𑇗/𑇑𑇑𑇒𑇆

𑆃𑆰𑇀𑆛𑆳𑆮𑆴𑆲 𑆮𑆴𑆯𑆴𑆰𑇀𑆪𑆤𑇀𑆠𑆼 𑆯𑆳𑆑𑇀𑆠𑆳 𑆃𑆮𑇀𑆪𑆑𑇀𑆠𑆩𑆷𑆫𑇀𑆠𑆪𑆂 𑇅

𑆠𑆢𑇀𑆮𑆴𑆤𑆴𑆫𑇀𑆲𑆫𑆟𑆳𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆁 𑆯𑆳𑆑𑇀𑆠𑆩𑆰𑇀𑆛𑆳𑆠𑇀𑆩𑆑𑆁 𑆲𑆜𑆳𑆠𑇀 𑇆𑇗/𑇑𑇑𑇓𑇆

𑆒𑆼𑆖𑆫𑆵𑆫𑆷𑆥𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆑𑆳𑆬𑆳𑆁𑆯𑆨𑆼𑆢𑆑𑆩𑇀 𑇅
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆼𑆑𑇀𑆰𑆴𑆠𑆳𑆥𑇀𑆫𑆑𑆳𑆫𑆼𑆟 𑆥𑆫𑆁 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆫𑆷𑆥𑆴𑆟𑆂 𑇆𑇗/𑇑𑇑𑇔𑇆

𑆍𑆑𑆱𑇀𑆪 𑆑𑆳𑆩𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆮𑆼𑆣𑆱𑇀𑆪𑆳𑆥𑇀𑆪𑆱𑇀𑆠𑆴 𑆱𑆁𑆨𑆮𑆂 𑇅

𑆠𑆡𑆽𑆮 𑆖𑆳𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆠𑇀𑆫𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆨𑆷𑆩𑆴𑆓𑆂 𑇆𑇗/𑇑𑇑𑇕𑇆

𑆃𑆤𑆶𑆮𑆼𑆣𑆾𑇁𑆱𑇀𑆠𑆴 𑆪𑆱𑇀𑆪𑆳𑆥𑇀𑆪𑆶𑆢𑇀𑆪𑆶𑆓𑆳𑆥𑇀𑆪𑆠𑇀𑆫 𑆱𑆁𑆬𑆪𑆂 𑇅

𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆁 𑆯𑆳𑆩𑇀𑆨𑆮𑆁 * 𑆠𑆚𑇀𑆖𑆑𑇀𑆫𑆁 𑆑𑇀𑆫𑆩𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇑𑇖𑇆

Dvādaśātmakramonmagnamelāpānantaraṃ tataḥ |
Tanmātrarūpasaṃskārāstathāntaḥkaraṇatrayam || 7/112 ||

Aṣṭāviha viśiṣyante śāktā avyaktamūrtayaḥ |

Tadvinirharaṇādyuktaṃ śāktamaṣṭātmakaṃ haṭhāt || 7/113 ||

Khecarīrūpamāviśya sūkṣmakālāṃśabhedakam |
Sūkṣmekṣitāprakāreṇa paraṃ tanmātrarūpiṇaḥ || 7/114 ||

Ekasya kāmasaṃskāravedhasyāpyasti saṃbhavaḥ |

Tathaiva cāntaḥkaraṇatrayasaṃskārabhūmigaḥ || 7/115 ||

Anuvedho'sti yasyāpyudyugāpyatra saṃlayaḥ |

Cakrarūpaṃ śāmbhavaṃ * tañcakraṃ kramataḥ sthitam || 7/116 ||

Then (tataḥ), the triad of internal organs (antaḥ-karaṇa-trayam) encounters with the
emergence of the twelvefold process (of the Melāpasiddha-s) (dvādaśa-ātmā-krama-
unmagna-melāpa-anantaram); therefore (tathā), the saṃskāra-s in the form of tanmātra-s
(tanmātra-rūpa-saṃskārāḥ) are to be distinguished (viśiṣyante) here --i.e. in this next
process of the Śāktasiddha-s-- (iha) as the eight (aṣṭau) unmanifested forms (avyakta-
mūrtayaḥ) belong to Śakti (śāktāḥ). (And) by means of extracting (Them) (tat-vinirharaṇāt),
the eight (aṣṭa-ātmakam) (Goddesses belong to the) Śākta-s --i.e. to the Śāktasiddha-s--
(śāktam) (become) united (yuktam) forcefully --i.e. without any successive process of
meditation, etc.-- (haṭhāt) after entering (āviśya) the Nature of Khecarī (khecarī-rūpam)
(which) destroys (even) the subtle degree of time (sūkṣma-kāla-aṃśa-bhedakam) by means
of a (very) subtle (and) keen differentiation --i.e. Awareness-- (sūkṣmekṣitā-prakāreṇa) (, as
It is) beyond (param) the appearance of the tanmātra-s (tanmātra-rūpiṇaḥ).

(Then,) the Source (saṃbhavaḥ) of even (api) the solitary (ekasya) penetration of the
saṃskāra-s of desire (kāma-saṃskāra-vedhasya) takes place (asti); therefore (tathā-eva…
ca), (it) pervades (even) the ground of the saṃskāra-s (which constitute) the threefold inner
psychic organs (antaḥ-karaṇa-traya-saṃskāra-bhūmi-gaḥ) (, and) (such a) pervasion
(anuvedhaḥ) exists (asti) even (api…api) as its (yasya) zealously active (nature) (udyugā)
(which becomes) melted (saṃlayaḥ) in the Nature of the Cakra (cakra-rūpam…atra) (that is)
Śāmbhava (śāmbhavam) …(which) rests (sthitam) gradually (kramataḥ)? || 7/112-116 ||

𑆯𑇀𑆫𑆼𑆪𑆱𑆂 𑆥𑆫𑆫𑆷𑆥𑆱𑇀𑆪 𑆯𑆁𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆪𑆳 𑆪𑆠𑆂 𑇅

𑆨𑆮𑆤𑆁 𑆯𑆳𑆩𑇀𑆨𑆮𑆁 𑆠𑆼𑆤 𑆖𑆑𑇀𑆫𑆩𑆼𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇑𑇗𑇆

Śreyasaḥ pararūpasya śaṃsvabhāvatayā yataḥ |

Bhavanaṃ śāmbhavaṃ tena cakrametatprakīrtitam || 7/117 ||

Bliss or Happiness (śreyasaḥ) of the Supreme State (para-rūpasya) (takes place) through
the state of the Innate Nature of ‘śam’ or Happiness (śaṃ-sva-bhāvatayā), so (yataḥ…tena)
this (etat) Cakra (cakram) is said to be (prakīrtitam) the Śāmbhava (śāmbhavam) Abode
(bhavanam). || 7/117 ||

𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑆵𑆫𑆷𑆥𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆳𑆢𑆤𑆤𑇀𑆠𑆫𑆩𑇀 𑇆𑇗/𑇑𑇑𑇘𑇆

𑆱𑇀𑆮𑆑𑆸𑆠𑇀𑆪𑆁 𑆱𑆑𑆬𑆁 𑆑𑆸𑆠𑇀𑆮𑆳 𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇅

𑆠𑆢𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆖𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆴𑆟𑆳 𑇆𑇗/𑇑𑇑𑇙𑇆
𑆘𑇀𑆚𑆳𑆠𑆸𑆨𑆾𑆓𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆩𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑇅
𑆱𑇀𑆦𑆶𑆛𑆳𑆱𑇀𑆦𑆶𑆛𑆠𑇀𑆮𑆨𑆴𑆤𑇀𑆤𑆼𑆤 𑆩𑆼𑆪𑆳𑆨𑇀𑆪𑆳𑆱𑆳𑆢𑇀𑆪𑆡𑆳𑆪𑆡𑆩𑇀 𑇆𑇗/𑇑𑇒𑇐𑇆

Vyomeśvarī svasvarūpe pratyāvṛttikramātmanā |

Raudreśīrūpamāviśya kālagrāsādanantaram || 7/118 ||

Svakṛtyaṃ sakalaṃ kṛtvā samyagviśrāmyati svataḥ |

Tadatra sarvasaṃskāracakramakramarūpiṇā || 7/119 ||

Jñātṛbhogasvarūpeṇa catuṣṣaṣṭimayātmanā |
Sphuṭāsphuṭatvabhinnena meyābhyāsādyathāyatham || 7/120 ||

By the essence of the process of turning back (prati-āvṛtti-krama-ātmanā) to one’s own True
Nature (sva-svarūpe) after entering (āviśya) the Nature of Raudreśī (raudra-īśī-rūpam) due
to the consuming of Time (kāla-grāsāt) (, and) immediately (anantaram) after doing (kṛtvā) all
(sakalam) Her duties (sva-kṛtyam), Vyomeśvarī (vyoma-īśvarī) naturally (svataḥ) attains
perfect (samyak) rest (viśrāmyati) there (atra) in that (tat) Wheel (which) purifies everything
(sarva-saṃskāra-cakram) through the natural appearance of the enjoyment of the Subject
(jñātṛ-bhoga-sva-rūpeṇa) by assuming the form or embodying Akrama or (the Nature of)
Non-succession (akrama-rūpiṇā) characterised by the (arising of the) Sixty-four (Yoginī-s)
(catuṣṣaṣṭi-maya-ātmanā) mingled with manifestation (and) its absence (sphuṭa-asphuṭa-
tva-bhinnena) due to the appearance of meya or objective portion (meya-ābhyāsāt)
according to Her Nature (yathāyatham). || 7/118-120 ||

𑆩𑆼𑆪𑆩𑆳𑆤𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑇀𑆮𑆁 𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆠𑆂 𑇅
𑆖𑆠𑆶𑆰𑇀𑆰𑆰𑇀𑆛𑆴𑆩𑆪𑆁 𑆩𑆼𑆪𑆁 𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆫𑆁 𑆫𑆱𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇗/𑇑𑇒𑇑𑇆

Meyamānapramātṛtvaṃ vicitrakramarūpataḥ |
Catuṣṣaṣṭimayaṃ meyaṃ sarvākāraṃ rasiṣyate || 7/121 ||

According to the various forms of the process (vicitra-krama-rūpataḥ), the condition of object,
cognition and the subject (meya-māna-pramātṛ-tvam) becomes Sixty-four-fold (catuṣṣaṣṭi-
mayam), (and) the objects (meyam) will vibrate (in Oneness with the Subject) (rasiṣyate)
everywhere (sarva-akāram). || 7/121 ||

𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆾𑇁𑆠𑇀𑆫𑆽𑆮 𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆾𑇁𑆤𑆶𑆮𑆫𑇀𑆠𑆠𑆼 𑇅
𑆥𑇀𑆫𑆱𑆕𑇀𑆓𑆳𑆢𑆴𑆲 𑆠𑆱𑇀𑆪𑆳𑆥𑆴 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑇀𑆪𑆠𑆼 𑇆𑇗/𑇑𑇒𑇒𑇆

Mudrāmantrātmako'traiva sampradāyo'nuvartate |
Prasaṅgādiha tasyāpi svarūpaṃ pratipādyate || 7/122 ||

Now (atra…eva) comes (anuvartate) the Sampradāya or Oral Transmission (sampradāyaḥ)

characterized by mudrā and mantra (mudrā-mantra-ātmakaḥ). Here --i.e. in this Doctrine--
(iha), one’s own Essential Nature (sva-rūpam) becomes discovered (pratipādyate) by means
of Devotion merely to That --i.e. Sampradāya-- (prasaṅgāt…tasya…api). || 7/122 ||

𑆱𑇀𑆮𑆫𑆷𑆥𑆘𑇀𑆚𑆳𑆥𑆤𑆳𑆫𑆷𑆥𑆁 𑆩𑆶𑆢𑇀𑆫𑆳𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇅
𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆤𑆳 𑆠𑇀𑆫𑆳𑆟𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑆩𑆤𑇀𑆠𑇀𑆫𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇗/𑇑𑇒𑇓𑇆

Svarūpajñāpanārūpaṃ mudrāsaṃsthānamiṣyate |
Svavimarśātmanā trāṇamiṣyate mantralakṣaṇam || 7/123 ||

The nature of ‘making known’ one’s own Essential Nature (sva-rūpa-jñāpana-rūpam) is said
to be (iṣyate) Resting in ‘Mudrā’ --i.e. that which gives (rā) Spiritual Joy (mud)-- (mudrā-
saṃsthānam). (Being) protected (trāṇam) by (nourishing with) the Essence of one’s own
Awareness (sva-vimarśa-ātmanā) is said to be (iṣyate) the characteristic of ‘Mantra’ (mantra-
lakṣaṇam). || 7/123 ||

𑆤𑆳𑆤𑆳𑆤𑆶𑆨𑆮𑆫𑆷𑆥𑆳𑆱𑆶 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆢𑆯𑆳𑆱𑇀𑆮𑆥𑆴 𑇅
𑆍𑆠𑆢𑇀𑆢𑇀𑆮𑆪𑆁 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆁 𑆱𑇀𑆦𑆶𑆛𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇒𑇔𑇆

Nānānubhavarūpāsu vyavahāradaśāsvapi |
Etaddvayaṃ vyāptisāraṃ sphuṭaṃ pratyakṣataḥ sthitam || 7/124 ||

Even (api) in the appearance of different experiences (nānā-anubhava-rūpāsu) of common

reality (vyavahāra-daśāsu), this (etat) couple (of Mudrā and Mantra which) (dvayam) is the
Essence of Pervasion or Attainment (of one’s own Self) (vyāpti-sāram) is clearly (sphuṭam)
maintained (sthitam) before one’s eyes (pratyakṣataḥ). || 7/124 ||

𑆃𑆢𑇀𑆪𑆳𑆥𑇀𑆪𑆨𑆴𑆤𑇀𑆤𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆫𑆾𑆑𑇀𑆰𑆩𑆴𑆮 𑆮𑆫𑇀𑆠𑆠𑆼 𑇅
𑆪𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆮𑆯𑆠𑆾 𑆨𑆮𑆾 𑆨𑆮𑆠𑆴 𑆩𑆶𑆑𑇀𑆠𑆴𑆨𑆷𑆂 𑇆𑇗/𑇑𑇒𑇕𑇆

Adyāpyabhinnarūpatvātparokṣamiva vartate |
Yatparijñānavaśato bhavo bhavati muktibhūḥ || 7/125 ||

But even in such a case (adyāpi) (, it) continues to exist (vartate) as if (iva) invisible --i.e.
beyond the range of sight-- (parokṣam) due to its undivided nature --i.e. It is one with one’s
own Self-- (abhinna-rūpatvāt), (and) because its perfect understanding (yat-parijñāna-
vaśataḥ), worldly existence (bhavaḥ) becomes (bhavati) (that which is) produced from
Liberation --i.e. Liberated existence is when Liberation and saṃsāra have no differences--
(mukti-bhūḥ). || 7/125 ||

𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆿 𑆧𑆴𑆤𑇀𑆢𑆶𑆤𑆳𑆢𑆿 𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆳 𑆠𑆢𑆳𑆯𑇀𑆫𑆪𑆂 𑇅

𑆃𑆮𑆴𑆨𑆳𑆓𑆼𑆤 𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆱𑆫𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆰𑆶 𑇆𑇗/𑇑𑇒𑇖𑇆

Mudrāmantrau bindunādau nirīhātmā tadāśrayaḥ |

Avibhāgena vartante sarvānubhavabhūmiṣu || 7/126 ||

Mudrā, Mantra (mudrā-mantrau), Bindu, Nāda (bindu-nādau) (, and) the Essence of

Motionless or Indifferent (Consciousness) (nirīhātmā) (, which) rest on them (tat-āśrayaḥ),
are engaged (vartante) in the plane of all experiences (sarva-anubhava-bhūmiṣu) without
distinction (avibhāgena). || 7/126 ||

𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑆵 𑆑𑇀𑆫𑆾𑆣𑆴𑆤𑆵 𑆖 𑆨𑆽𑆫𑆮𑆵 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆴𑆑𑆳 𑇅

𑆒𑆼𑆖𑆫𑆵 𑆖𑆼𑆠𑆴 𑆩𑆶𑆢𑇀𑆫𑆳𑆪𑆳𑆂 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆑𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇗/𑇑𑇒𑇗𑇆
Karaṅkiṇī krodhinī ca bhairavī lelihānikā |
Khecarī ceti mudrāyāḥ pañcātmakatayā sthitiḥ || 7/127 ||

Karaṅkiṇī (karaṅkiṇī), Krodhinī (krodhinī), Bhairavī (bhairavī), Lelihānī (lelihānikā) and (ca …
ca) Khecarī (khecarī) are (iti) the Mudrā-s (mudrāyāḥ), maintained (sthitiḥ) through (their)
fivefold nature (pañca-ātmakatayā). || 7/127 ||

𑆪𑆾 𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆼𑆬𑆳𑆥𑆯𑆳𑆑𑇀𑆠𑆯𑆳𑆩𑇀𑆨𑆮𑆨𑆼𑆢𑆠𑆂 𑇅
𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆱𑇀𑆪 𑆪𑆡𑆳𑆱𑆁𑆒𑇀𑆪𑆩𑆼𑆠𑆳𑆨𑆴𑆂 𑆱𑆫𑇀𑆮𑆡𑆳𑆤𑇀𑆮𑆪𑆂 𑇆𑇗/𑇑𑇒𑇘𑇆

Yo jñānamantramelāpaśāktaśāmbhavabhedataḥ |
Kramastasya yathāsaṃkhyametābhiḥ sarvathānvayaḥ || 7/128 ||

The process (kramaḥ), which (yaḥ) belongs to the diversities of Jñāna, Mantra, Melāpa,
Śākta and Śāmbhava (states) (jñāna-mantra-melāpa-śākta-śāmbhava-bhedataḥ…tasya)
respectively (yathā-saṃkhyam), is perfectly (sarvathā) connected (anvayaḥ) by these
(Mudrā-s) (etābhiḥ). || 7/128 ||

Notes:

Jñāna relates to Karaṅkiṇīmudrā from which the Mantra state takes place. The Mantra state
relates to Krodhinīmudrā from which the Melāpa state takes place. The Melāpa state relates
to Bhairavīmudrā from which the Śākta state takes place. The Śākta state relates to
Lelihānīmudrā from which the Śāmbhava state takes place, which relates to Khecarīmudrā
that is the union of all the four previous Mudrā-s.

𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆤𑆴𑆫𑆵𑆲𑆳𑆟𑆳𑆁 𑆣𑆳𑆩𑆮𑆫𑇀𑆟𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇅
𑆃𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆳𑆮𑇀𑆪𑆨𑆴𑆖𑆳𑆫𑆼𑆟 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆢𑆨𑆴𑆤𑇀𑆤𑆠𑆳 𑇆𑇗/𑇑𑇒𑇙𑇆

Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanām |
Anyonyāvyabhicāreṇa sāmarasyādabhinnatā || 7/129 ||

By means of mutual constancy (anyonya-avyabhicāreṇa) of the (conditions) of Mudrā,

Mantra (and) Nirīha or the Motionless State of Consciousness (mudrā-mantra-nirīhāṇām)
(that are) characterized by ‘Dhāma’ or ‘Abode’, ‘Varṇa’ or ‘Letter’ and ‘Cit’ or
‘Consciousness’ (dhāma-varṇa-cit-ātmanām), the State of ‘Non-difference’ or ‘Oneness’
(takes place) (abhinnatā) due to the Same Taste (of all these Mudrā-s attained in Khecarī)
(sāmarasyāt). || 7/129 ||

𑆑𑇀𑆫𑆩𑆼 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳 𑆑𑆳𑆥𑆴 𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑇅

𑆪𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆮𑆯𑆠𑆂 𑆑𑆳𑆪𑆮𑆕𑇀𑆩𑆤𑆱𑆳𑆯𑇀𑆫𑆪𑆩𑇀 𑇆𑇗/𑇑𑇓𑇐𑇆

Krame sarvajñaparyantaṃ pratyakṣā kāpi yā sthitā |

Yatparijñānavaśataḥ kāyavaṅmanasāśrayam || 7/130 ||

The end --i.e conclusion-- of omniscience (sarva-jña-pari-antam) (that is) an indescribable

(kā…api) direct perception (pratyakṣā) which (yā) rests (sthitā) in the Process (krame) (is
that) which (appears) (yat) as the embodiment (kāya-vat) of intellectual Resting-place
(manasā…āśrayam) on account of perfect understanding (parijñāna-vaśataḥ). || 7/130 ||

𑆱𑆕𑇀𑆑𑆾𑆖𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆬𑆪𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆫𑆁 𑆮𑆴𑆯𑆶𑆣𑇀𑆪𑆠𑆼 𑇅
𑆄𑆟𑆮𑆳𑆢𑆴𑆱𑆩𑆳𑆮𑆼𑆯𑆠𑇀𑆫𑆪𑆮𑇀𑆪𑆳𑆥𑆑𑆫𑆷𑆥𑆠𑆳 𑇆𑇗/𑇑𑇓𑇑𑇆

Saṅkocasaṃskāralayātsarvākāraṃ viśudhyate | Āṇavādisamāveśatrayavyāpakarūpatā ||

7/131 ||

The all-pervading formation of the threefold Samāveśa (which) begins with āṇava, etc.
(āṇava-ādi-samāveśa-traya-vyāpaka-rūpatā) (becomes) thoroughly (sarvākāram) purified
(viśudhyate) due to the dissolution of the saṃskāra-s of contraction --i.e. the impressions of
their differences-- (saṅkoca-saṃskāra-layāt). || 7/131 ||

𑆪𑆠𑇀𑆫𑆳𑆥𑇀𑆪𑆨𑆴𑆤𑇀𑆤𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆡𑆴𑆠𑆪𑆼 𑆨𑆮𑆼𑆠𑇀 𑇅
𑆪𑆳𑆢𑆴𑆑𑆫𑇀𑆩𑆳𑆢𑆴𑆩𑆬𑆠𑇀𑆫𑆪𑆩𑆑𑇀𑆫𑆩𑆠𑆾 𑆬𑆪𑆩𑇀 𑇆𑇗/𑇑𑇓𑇒𑇆

Yatrāpyabhinnānubhavātsvarūpasthitaye bhavet |
Yādikarmādimalatrayamakramato layam || 7/132 ||

Where (yatra…api), -due to undivided experience (abhinna-anubhavāt)-, the triad of dirts or

mala-s beginning with kārma (yādikarma-ādi-mala-trayam) becomes (bhavet) forcefully --i.e.
without succession-- (akramataḥ) dissolved (layam) to maintain one’s own Essential Nature
(sva-rūpa-sthitaye). || 7/132 ||

𑆪𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆪𑆠𑇀𑆱𑇀𑆦𑆳𑆫𑆳𑆠𑇀𑆠𑇀𑆫𑇀𑆪𑆶𑆛𑇀𑆪𑆠𑆼 𑆑𑆳𑆬𑆔𑆛𑇀𑆛𑆤𑆩𑇀 𑇅

𑆅𑆖𑇀𑆗𑆳𑆤𑆴𑆫𑇀𑆲𑆫𑆟𑆳𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑆩𑆳𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴 𑆯𑆴𑆮𑆳𑆮𑆣𑆴 𑇆𑇗/𑇑𑇓𑇓𑇆

Yatprasādena yatsphārāttryuṭyate kālaghaṭṭanam |

Icchānirharaṇātsṛṣṭamākālāgni śivāvadhi || 7/133 ||

By which Favour (yat-prasādena) and Expansion (yat-sphārāt), the contact with Time (kāla-
ghaṭṭanam) (becomes) cut (tryuṭyate) (and) abandoned due to the destruction (sṛṣṭam) of
desires (icchā-nirharaṇāt) from Kālāgni (ākālāgni) to Śiva (śivā-avadhi). || 7/133 ||

𑆩𑆼𑆪𑆩𑆢𑇀𑆪𑆳𑆥𑇀𑆪𑆤𑆶𑆤𑇀𑆩𑆓𑇀𑆤𑆥𑇀𑆫𑆡𑆳 𑆑𑆡𑆤𑆫𑆷𑆥𑆠𑆂 𑇅
𑆑𑆼𑆰𑆳𑆚𑇀𑆖𑆴𑆢𑆼𑆮 𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆳 𑆩𑆶𑆒𑆳𑆤𑇀𑆩𑆶𑆒𑆩𑆤𑆶𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇗/𑇑𑇓𑇔𑇆

𑆩𑆲𑆳𑆫𑇀𑆡𑆑𑆡𑆤𑆁 𑆪𑆱𑇀𑆪𑆳 𑆮𑆴𑆤𑆳 𑆪𑆳𑆢𑆸𑆯𑆠𑆳𑆢𑆸𑆯𑆩𑇀 𑇅

𑆪𑆳𑆁 𑆮𑆴𑆤𑆳𑆥𑆴 𑆤𑆪𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆮𑆽𑆬𑆑𑇀𑆰𑆟𑇀𑆪𑆁 𑆤 𑆘𑆳𑆪𑆠𑆼 𑇆𑇗/𑇑𑇓𑇕𑇆

𑆱𑆽𑆰𑆳 𑆫𑆲𑆱𑇀𑆪𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆤𑇀𑆩𑆶𑆒𑆳𑆩𑇀𑆤𑆳𑆪𑆽𑆑𑆓𑆾𑆖𑆫𑆳 𑇅
𑆬𑆴𑆥𑆿 𑆥𑆳𑆠𑆪𑆴𑆠𑆶𑆁 𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆤 𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑆢𑆠𑆼 𑆩𑆤𑆳𑆑𑇀 𑇆𑇗/𑇑𑇓𑇖𑇆

Meyamadyāpyanunmagnaprathā kathanarūpataḥ |
Keṣāñcideva saṅkrāntā mukhānmukhamanukramāt || 7/134 ||

Mahārthakathanaṃ yasyā vinā yādṛśatādṛśam |

Yāṃ vināpi nayasyāsya vailakṣaṇyaṃ na jāyate || 7/135 ||

Saiṣā rahasyarūpatvānmukhāmnāyaikagocarā |
Lipau pātayituṃ śaktyā na samyagvadate manāk || 7/136 ||

According to the opinion (kathana-rūpataḥ) of some people (keṣāñcit…eva), the Perception

even of the unemerged Nectar of objects (meya-madya-api-an-unmagna-prathā) is
transferred (saṅkrāntā) by means of Oral Transmission (mukhāt…mukham…anukramāt). ||
7/134 ||

(Consequently,) whatever it be (yādṛśa-tādṛśam), without (vinā) its (yasyāḥ) most significant

explanation (mahā-artha-kathanam) (, and) even (api) without (vinā) it --i.e. without Oral
Transmission-- (yām), the different qualities (vailakṣaṇyam) of this (asya) Wisdom (nayasya)
do not (na) shine (jāyate). || 7/135 ||

(Because) this (eṣā) is only in the sphere of the Sacred Tradition of the Mouth --i.e. of Oral
Transmission between master and disciple-- (sā…mukha-āmnāya-eka-gocarā) due to its
Secret Nature (rahasya-rūpatvāt). (The Real Secret) is not completely (na…samyak) shared
(pātayitum) by Śakti (śaktyā) in written form --i.e. in Scriptures-- (lipau), (as She) speaks
(vadate) just a little (in Scriptures) (manāk). || 7/136 ||

Notes:

Whatever is revealed by means of Oral Transmission, it is to be revealed by means of Oral

Transmission, because the Real Secret can be different for each disciple in terms of
meanings. Scriptures display a comprehensive Knowledge of the Tradition, but the teaching
fit for a specific disciple must be Transmitted in the form of Oral Transmission. When a
disciple is matured enough to ‘see’ it, this is performed by the same Śakti by Whom
Scriptures are revealed. Without proper maturation, a disciple may hear ‘Oral Transmission’,
but it does not penetrate his/her heart. Therefore, the Reality of Oral Transmission is not the
‘act of lecturing’, but the ‘act of triggering’ Self-realization regardless the actual meanings of
the ‘uttered words of one’s master’. In short, ‘Oral Transmission’ reveals that secret which is
-though established in the Scriptures-, but hidden for a specific disciple. This special
relationship is not possible without strong devotion for the Truth on the part of the disciple
and without the master’s contentment with the disciple’s devotion.

𑆑𑆛𑆳𑆑𑇀𑆰𑆵𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆧𑆶𑆢𑇀𑆣𑆿 𑆠𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆢𑆫𑇀𑆯𑆴𑆤𑆳𑆩𑇀 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳𑆤𑆶𑆨𑆮𑆳𑆢𑆱𑇀𑆪𑆳 𑆨𑆼𑆢𑆓𑇀𑆫𑆳𑆱𑆾 𑆲𑆴 𑆪𑆠𑇀𑆤𑆠𑆂 𑇆𑇗/𑇑𑇓𑇗𑇆

Kaṭākṣīkriyate buddhau tajjñānaṃ sūkṣmadarśinām |

Pratyakṣānubhavādasyā bhedagrāso hi yatnataḥ || 7/137 ||

The Knowledge (of such a Secret) (tat-jñānam) is bestowed by a Glance --i.e. by Grace
emerged-- (kaṭākṣī-kriyate) in the intellect (buddhau) of (those whose) vision is subtle --i.e.
for the eagle-eyed ones-- (sūkṣma-darśinām). (And) because (this Knowledge bestows) the
Unlimited Perception --i.e. Universal Consciousness-- (pratyakṣa-anubhavāt), it is nothing
but the consuming of its --i.e. intellect’s-- duality (bheda-grāsaḥ…hi…asyāḥ), (which takes
place) due to (intellectual) endeavour or zealous investigation (of one’s own Self) (yatnataḥ).
|| 7/137 ||

The sequence of the five mudrā-s

𑆃𑆮𑆫𑇀𑆟𑆳𑆑𑆳𑆫𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆳𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑆹𑆟𑆳𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅
𑆃𑆥𑆛𑆳𑆛𑆕𑇀𑆑𑆱𑆕𑇀𑆑𑆼𑆠𑆳𑆠𑇀𑆑𑆳𑆪𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇓𑇘𑇆

Avarṇākārasaṃsthānāṃ pramātṝṇāṃ svabhāvataḥ |

Apaṭāṭaṅkasaṅketātkāyasaṃsthānataḥ sthitam || 7/138 ||

(This Knowledge of the Self in its initial phase of realization takes place) naturally
(svabhāvataḥ) for those subjects --i.e. yogin-s-- (pramātṝṇām) (who) rest in the letter ‘A’
(which has) no outward appearance --i.e. for those who are interested only in
Transcendental Consciousness or the Source of manifestation instead of manifestation like
one’s mind and body-- (avarṇākāra-saṃsthānām), (and) because of the Invitation of the
Abyss (of Consciousness) --i.e. of Transcendental Pure-consciousness, which triggers the
yogin’s devotion to such a State-- (apaṭāṭaṅka-saṅketāt), (it) takes place (sthitam) (even)
when there is bodily existence --i.e. when one is still in his/her body-- (kāya-saṃsthānataḥ).
|| 7/138 ||

𑆑𑆳𑆪𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆫𑆷𑆥𑆳 𑆖 𑆩𑆶𑆢𑇀𑆫𑆳 𑆱𑆳𑆫𑇀𑆮𑆠𑇀𑆫𑆴𑆑𑆵 𑆩𑆠𑆳 𑇅

𑆑𑆫𑆕𑇀𑆑𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆩𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑇀𑆫𑆡𑆩𑆁 𑆱𑆳 𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑆵 𑇆𑇗/𑇑𑇓𑇙𑇆

Kāyasaṃsthānarūpā ca mudrā sārvatrikī matā |

Karaṅkānubhavātmatvātprathamaṃ sā karaṅkiṇī || 7/139 ||

(Therefore,) bodily existence (kāya-saṃsthāna-rūpā) and (ca) (the usage) of mudrā-s

(mudrā) are (matā) general --i.e. they work together-- (sārvatrikī). (Moreover,) because of the
Essence of ‘experiencing (one’s own Self as being) a ‘karaṅka’ or a ‘skeleton’ --i.e. the
Transcendental Self-- (karaṅka-anubhava-ātmatvāt), the (sā) First (mudrā) (prathamam) (is
called) Karaṅkiṇī (karaṅkiṇī). || 7/139 ||

𑆠𑆠𑆂 𑆑𑆫𑆕𑇀𑆑𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆳𑆣𑆳𑆫𑆠𑆳𑆮𑆯𑆳𑆠𑇀 𑇅

𑆱𑆁𑆫𑆨𑆳𑆠𑇀𑆑𑇀𑆫𑆾𑆣𑆴𑆤𑆵𑆫𑆷𑆥𑆩𑆱𑆳𑆮𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗/𑇑𑇔𑇐𑇆

Tataḥ karaṅkarūpasya svātmanyādhāratāvaśāt |

Saṃrabhātkrodhinīrūpamasāvāśritya vartate || 7/140 ||

Then (tataḥ), after taking shelter (āśritya) in the Nature of (the mudrā called) Krodhinī
(krodhinī-rūpam) by means of taking hold of --i.e. by frequent encounters with-- (saṃrabhāt)
the Nature of ‘Karaṅka’ or ‘the Pure Subject’ (which) has the Power or Authority of being the
State of a Support in one’s own Self, (karaṅka-rūpasya…svātmani…ādhāra-tā-vaśāt), it --i.e.
Krodhinī-- (asau) takes place (vartate). || 7/140 ||

𑆠𑆠𑆾𑇁𑆥𑆴 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆳𑆤𑇀𑆠𑆫𑇀𑆮𑆴𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆴𑆤𑆂 𑇅

𑆪𑆡𑆳𑆪𑆡𑆁 𑆱𑆩𑇀𑆨𑆫𑆟𑆳𑆢𑇀𑆨𑆽𑆫𑆮𑆵𑆠𑆴 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳 𑇆𑇗/𑇑𑇔𑇑𑇆

Tato'pi tatsvarūpasya sāntarviparivartinaḥ |

Yathāyathaṃ sambharaṇādbhairavīti prakīrtitā || 7/141 ||

Then (tataḥ…api), due to the successive (yathāyatham) nourishment (sambharaṇāt) of its --

i.e. Krodhinī’s-- Essential Nature (that is Samāveśa in the form of Cidullāsa or the
Outpouring of Consciousness, which consists) (tat-svarūpasya) of internal transformations
(of the yogin’s understanding about one’s own Self) (antar-viparivartinaḥ), the (sā) (mudrā
called) Bhairavī (sā…bhairavī…iti) (becomes) revealed (prakīrtitā). || 7/141 ||

𑆠𑆠𑆾𑇁𑆥𑆴 𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆮𑆴𑆬𑆳𑆥𑆤𑆳𑆠𑇀 𑇅
𑆩𑆲𑆳𑆮𑆴𑆬𑆪𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆬𑇀𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆼𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇗/𑇑𑇔𑇒𑇆

Tato'pi vāsanārūpapuryaṣṭakavilāpanāt |
Mahāvilayarūpatvāllelihāneti kathyate || 7/142 ||

Then (tataḥ…api), due to the Consuming of the puryaṣṭaka or one’s subtle body (that is)
made of vāsanā-s or impressions (vāsanā-rūpa-puryaṣṭaka-vilāpanāt), (then) due to the
Nature of Mahāvilaya or Great Dissolution (of individuality, which shines through the Act of
Consuming one’s subtle body) (mahā-vilaya-rūpatvāt), (the mudrā) called (iti…kathyate)
Lelihānī (takes place) (lelihānā). || 7/142 ||

𑆠𑆠𑆯𑇀𑆖𑆳𑆥𑆴 𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆱𑇀𑆮𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆩𑆨𑇀𑆪𑆶𑆥𑆼𑆪𑆶𑆰𑆴 𑇅

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆒𑆼𑆖𑆫𑆵𑆫𑆷𑆥𑆩𑆳𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇗/𑇑𑇔𑇓𑇆

Tataścāpi svarūpe svapratiṣṭhāmabhyupeyuṣi |

Nirāvaraṇarūpatvātkhecarīrūpamāsthitā || 7/143 ||

And (ca…api) then (tataḥ), when there is attainment (abhyupeyuṣi) of one’s own (ability to)
rest (sva-pratiṣṭhām) in one’s own Self (because of the disappearance of one’s confusions
about one’s own Self in the previous phase) (sva-rūpe), (the yogin) dwells (āsthitā) in the
Nature of (the mudrā called) Khecarī (khecarī-rūpam) due to the Appearance of Unveiled
Condition (nirāvaraṇa-rūpatvāt). || 7/143 ||

𑆅𑆪𑆁 𑆱𑆳 𑆥𑆫𑆩𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆲𑇀𑆪𑆳𑆥𑆳𑆠𑆳𑆬𑆳𑆖𑇀𑆗𑆴𑆮𑆳𑆮𑆣𑆴 𑇅

𑆠𑆫𑇀𑆥𑆪𑆴𑆠𑇀𑆮𑆳 𑆘𑆓𑆠𑇀𑆑𑆸𑆠𑇀𑆱𑇀𑆤𑆁 𑆤𑆴𑆘𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇗/𑇑𑇔𑇔𑇆

Iyaṃ sā paramā mudrā hyāpātālācchivāvadhi |

Tarpayitvā jagatkṛtsnaṃ nijasaṃsthānataḥ sthitā || 7/144 ||

This (iyam) is (sā) the Supreme (paramā) Mudrā (mudrā…hi) from hell (āpātālāt) to Śiva
(śiva-avadhi)! Satisfying the whole world (that now appears as one with one’s own Self) --i.e.
including the whole world into Consciousness-- (jagat-kṛtsnam…tarpayitvā), (Khecarīmudrā)
remains (sthitā) as (the constant Condition of) ‘Standing in one’s own Self’ (nija-
saṃsthānataḥ). || 7/144 ||

𑆍𑆮𑆁𑆮𑆴𑆣𑆁 𑆲𑆴 𑆪𑆠𑇀𑆱𑇀𑆡𑆳𑆤𑆁 𑆘𑆕𑇀𑆓𑆩𑆱𑇀𑆡𑆳𑆮𑆫𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅

𑆮𑆳𑆖𑆑𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆤𑇀𑆠𑆫𑆣𑇀𑆪𑆱𑇀𑆠𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆠𑆂 𑇆𑇗/𑇑𑇔𑇕𑇆

𑆄𑆥𑆳𑆢𑇀𑆪𑆠𑆼 𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆫𑆳𑆟𑆪𑆾𑆓𑆠𑆂 𑇅
𑆃𑆮𑆫𑇀𑆟𑆩𑆪𑆮𑆳𑆑𑇀𑆑𑆬𑇀𑆥 * * 𑆑𑆳𑆫𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇗/𑇑𑇔𑇖𑇆

Evaṃvidhaṃ hi yatsthānaṃ jaṅgamasthāvarātmakam |

Vācakātmasvarūpāntaradhyastaṃ mantrarūpataḥ || 7/145 ||

Āpādyate parāmarśātsvarūpatrāṇayogataḥ |
Avarṇamayavākkalpa * * kāratayā sthitaḥ || 7/146 ||

This way (evam-vidham…hi), ‘Standing (in one’s own Self)’ (sthānam), which (yat) (limited
yogin-s) had mistaken for ‘the act of resting in one’s own Essential Nature internally as the
subject (without the world)’ (vācaka-ātmā-svarūpa-antar-adhyastam) because of the nature
of Mantra --i.e. Aham as being Pure Subjectivity-- (mantra-rūpataḥ), (but in real sense) has
the nature of ‘moving’ (while) ‘being motionless’ --i.e. embracing the whole world with Self-
awareness-- (jaṅgama-sthāvara-ātmakam), takes place (āpādyate). Because of Parāmarśa
or Understanding (parāmarśāt) (which takes place) by means of the ‘Protection or Shelter of
one’s own Self’ --i.e. when one’s own Shelter is one’s own Self-- (svarūpa-trāṇa-yogataḥ),
the Speech (which) consists of the letter ‘A’ --i.e. Consciousness-- (avarṇa-maya-vāk)
remains in the Rays (of Consciousness) (**kāratayā…sthitaḥ). || 7/145-146 ||

Notes:

Limited yogin-s think that ‘Standing in one’s own Self’ is rejecting the world, because they
rest on the ideas about one’s own Self, but in Khecarīmudrā, this misunderstanding
vanishes, and for such a yogin, ‘Standing in one’s own Self’ includes the perception of the
whole world, which in this way, appears as one’s own Self, because such a yogin truly rest
on one’s own Self in its universal form.

𑆃𑆮𑆫𑇀𑆟𑆳𑆠𑇀𑆩𑆳 𑆩𑆲𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆮𑆴𑆯𑇀𑆮𑆳𑆮𑆫𑆟𑆠𑆠𑇀𑆥𑆫𑆂 𑇅

𑆤𑆴𑆘𑆱𑇀𑆮𑆫𑆷𑆥𑆛𑆕𑇀𑆑𑆳𑆤𑇀𑆠𑆥𑆚𑇀𑆖𑆩𑆶𑆢𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆁 𑆘𑆓𑆠𑇀 𑇆𑇗/𑇑𑇔𑇗𑇆

𑆄𑆑𑆸𑆰𑇀𑆪 𑆔𑆛𑇀𑆛𑆪𑆠𑇀𑆪𑆶𑆖𑇀𑆖𑆽𑆫𑆤𑆳𑆲𑆠𑆲𑆠𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑇅
𑆨𑆼𑆢𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆾𑆥𑆯𑆩𑆂 𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆳𑆤𑇀𑆠𑆑𑆾𑆛𑆴𑆓𑆂 𑇆𑇗/𑇑𑇔𑇘𑇆

Avarṇātmā mahāmantro viśvāvaraṇatatparaḥ |

Nijasvarūpaṭaṅkāntapañcamudrātmakaṃ jagat || 7/147 ||

Ākṛṣya ghaṭṭayatyuccairanāhatahatojjhitaḥ |
Bhedaprapañcopaśamaḥ parāmarśāntakoṭigaḥ || 7/148 ||

The Great Mantra (mahā-mantraḥ) is characterized by avarṇa or the letter ‘A’ --i.e. Śiva--
(avarṇa-ātmā), (and) is engaged in concealing the universe (viśva-āvaraṇa-tatparaḥ). Having
drawn (ākṛṣya) the world (towards one's Self) (jagat), (which --i.e. the world--) is (now)
characterized by the conclusion (generated) by the five Mudrā-s in the form of the Chasm of
one’s own True Self (nija-sva-rūpa-ṭaṅka-anta-pañca-mudrā-ātmakam), the cessation of the
expansion of duality (between one’s Self and the world) (bheda-pra-pañca-upa-śamaḥ) (,
which cessation) is devoid of unstruck or struck (sounds) --i.e. devoid of the conceptions of
‘the perishable’ and ‘the imperishable’-- (anāhata-hata-ujjhitaḥ), pervades the Highest
Understanding (parāmarśa-anta-koṭi-gaḥ) (and) churns (ghaṭṭayati) intensely (uccaiḥ). ||
7/147-148 ||

𑆍𑆠𑆢𑇀𑆢𑇀𑆮𑆪𑆁 𑆱𑆁𑆮𑆴𑆢𑆤𑇀𑆠𑆂 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆤𑆴𑆫𑆵𑆲𑆫𑆷𑆥𑆼 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆥𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆬𑆑𑇀𑆰𑆟𑆼 𑇆𑇗/𑇑𑇔𑇙𑇆

Etaddvayaṃ saṃvidantaḥ sāmarasyatayā sthitam |

Nirīharūpe viśrāntiḥ paraviśrāntilakṣaṇe || 7/149 ||

This (etat) pair (of one’s own Self and the world) (dvayam) remains (sthitam) in Oneness
(sāmarasyatayā) in Consciousness (saṃvit-antaḥ). (This is) ‘Viśrāntiḥ’ or ‘Repose’ (viśrāntiḥ)
in Indifference or Unchanging Nature (nirīha-rūpe) (, which) indicates the cessation of
‘another’ --i.e. the belief in another being-- (para-viśrānti-lakṣaṇe). || 7/149 ||

𑆮𑆳𑆖𑇀𑆪𑆮𑆳𑆖𑆑𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆱𑆁𑆮𑆴𑆢𑆼𑆮 𑆲𑆴 𑇅

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆳 𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇆𑇗/𑇑𑇕𑇐𑇆

Vācyavācakasaṃsthānaṃ vastutaḥ saṃvideva hi |

Nirāvaraṇatā yasmātsthitā tatrāpi vastutaḥ || 7/150 ||

‘Standing firmly in the object and subject’ --i.e. in Universal Consciousness-- (vācya-vācaka-
saṃsthānam) is only (eva) Consciounsess (saṃvit…hi) in real sense --i.e. and nothing else--
(vastutaḥ). Therefore (yasmāt), Remaining (sthitā) There --i.e. in Universal Consciousness--
(tatra…api) is the Unveiled State (nirāvaraṇatā) in real sense (vastutaḥ). || 7/150 ||

𑆥𑆫𑆱𑇀𑆥𑆫𑆳𑆥𑆼𑆑𑇀𑆰𑆠𑆪𑆳 𑆑𑆳𑆬𑆑𑆳𑆩𑆿 𑆤 𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆿 𑇅

𑆤 𑆖𑆳𑆥𑆴 𑆤 𑆱𑇀𑆡𑆴𑆠𑆿 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆥𑆡𑆴 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗/𑇑𑇕𑇑𑇆

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑇀𑆮𑆁 𑆖 ** 𑆠𑆢𑆼𑆮𑆖𑆴𑆠𑆾 𑆪𑆡𑆳 𑇅

𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆱𑆁𑆱𑆴𑆢𑇀𑆣𑆁 𑆠𑆢𑇀𑆮𑆢𑆼𑆮𑆳𑆤𑆪𑆾𑆫𑇀𑆤 𑆑𑆴𑆩𑇀 𑇆𑇗/𑇑𑇕𑇒𑇆

Parasparāpekṣatayā kālakāmau na tāttvikau |

Na cāpi na sthitau yasmātpratītipathi vartate || 7/151 ||

Nirāvaraṇatvaṃ ca ** tadevacito yathā |

Svasaṃvedanasaṃsiddhaṃ tadvadevānayorna kim || 7/152 ||

Since (yasmāt), due to (their) mutual dependency (paraspara-apekṣa-tayā), Time and desire
(kāla-kāmau) are not real (na…tāttvikau), not even (na…ca…api…na) when (they) appear
(sthitau), and (ca) just as (yathā) the ‘State of Being Unveiled’ (nirāvaraṇatvam) occupies
(vartate) the course of Understanding (pratītipathi), so (tadvat), only (eva) That --i.e. ‘State of
Being Unveiled’-- (tat) belongs to Consciousness --i.e. Consciousness is ‘Understanding the
State of Being Unveiled’-- (citaḥ). What is (That) --i.e. State of Being Unveiled-- (kim) if not
(na) one’s own Perfected Understanding (svasaṃvedana-saṃsiddham) of these two --i.e. of
Time and desire-- (anayoḥ)? || 7/151-152 ||

𑆄𑆩𑆶𑆒𑆳𑆢𑇀𑆨𑆳𑆱𑆩𑆳𑆤𑆁 𑆠𑆶 𑆪𑆢𑇀𑆫𑆷𑆥𑆩𑆤𑆪𑆾𑆂 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆑𑆼𑆯𑆾𑆟𑇀𑆝𑆶𑆑𑆳𑆨𑆳𑆱𑆱𑆩𑆁 𑆠𑆤𑇀𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆁 𑆥𑆶𑆤𑆂 𑇆𑇗/𑇑𑇕𑇓𑇆
Āmukhādbhāsamānaṃ tu yadrūpamanayoḥ sthitam |
Keśoṇḍukābhāsasamaṃ tannirāvaraṇaṃ punaḥ || 7/153 ||

The shining --i.e. ‘manifested’-- (bhāsa-mānam…tu) nature (rūpam) of these two (anayoḥ) -
which (manifested nature) (yat) rests (sthitam) in creation (āmukhāt)- is similar to the
splendour of multiplicity --lit. net of hairs-- (keśa-uṇḍuka-ābhāsa-samam) (and) it is truly
(punaḥ) unveiled by That --i.e. by the State of Being Unveiled-- (tat-nirāvaraṇam). || 7/153 ||

Notes:

The multiplicity or diversity of manifestation becomes unveiled or purified when it is united

with one’s own Self. In other words, for such a realized yogin, the diversity of the world
appears as the Play of the Freedom of his/her own Self in the form of one’s own Expansion
and not as something different in the form of another reality.

𑆃𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆢𑆾𑆰𑆼𑆟 𑆑𑆼𑆮𑆬𑆁 𑆲𑇀𑆪𑆤𑆪𑆾𑆂 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆂 𑆥𑆶𑆤𑆫𑇀𑆢𑆼𑆮𑆵 𑆥𑆫𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆨𑆷𑆩𑆴𑆑𑆳 𑇆𑇗/𑇑𑇕𑇔𑇆

Aparāmarśadoṣeṇa kevalaṃ hyanayoḥ sthitiḥ |

Parāmarśaḥ punardevī parānugrahabhūmikā || 7/154 ||

The maintenance (sthitiḥ) of these two --i.e. of this duality between the Self and the
universe-- (anayoḥ) (takes place) only (kevalam…hi) through the darkness of the lack of
understanding (aparāmarśa-doṣeṇa), but (punaḥ) Devī (devī) (Who) is the Ground of
Supreme Grace (parā-anugraha-bhūmikā), is Understanding (Herself) (parāmarśaḥ). ||
7/154 ||

𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆼 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆼 𑆠𑆶 𑆯𑆳𑆬𑆤𑆁 𑆪𑆢𑆴 𑆮𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆃𑆤𑆪𑆾𑆂 𑆱𑆩𑆠𑆳𑆩𑆼𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆂 𑆥𑇀𑆫𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇆𑇗/𑇑𑇕𑇕𑇆

Parāmarśe pravṛtte tu śālanaṃ yadi vā sthitiḥ |

Anayoḥ samatāmeti yoginaḥ prati vastutaḥ || 7/155 ||

In the Arising (pravṛtte) Understanding (parāmarśe), the coagualted (aspect of

Consciousness) (śālanam) or better say (yadi…vā) ‘the maintenance (of the universe)’
(sthitiḥ) truly (vastutaḥ) attains (eti) the sameness (samatām…prati) of these two (anayoḥ) in
the case of (unlimited) yogin-s (yoginaḥ). || 7/155 ||

𑆍𑆠𑆢𑇀𑆫𑆷𑆥𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆢𑇀𑆮𑆪𑆔𑆛𑇀𑆛𑆤𑆱𑆩𑇀𑆨𑆮𑆳 𑇅
𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆳 𑆱𑆁𑆮𑆴𑆢𑆼𑆮 𑆥𑇀𑆫𑆡𑆠𑆼𑇁𑆤𑆶𑆥𑆪𑆾𑆓𑆴𑆤𑆂 𑇆𑇗/𑇑𑇕𑇖𑇆

Etadrūpaparijñānadvayaghaṭṭanasambhavā |
Nirīhātmā saṃvideva prathate'nupayoginaḥ || 7/156 ||

(That which) appears as the confusion of duality in the form of the perception of this
(separated) form --i.e. the world-- (etat-rūpa-parijñāna-dvaya-ghaṭṭana-sambhavā) (and
which) expands (this way) (prathate) for an unsuitable yogin (anupa-yoginaḥ) (is) only (eva)
Motionless or Unchanging Consciousness (nirīhā-ātmā…saṃvit). || 7/156 ||

𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆤𑆴𑆫𑆵𑆲𑆳𑆟𑆳𑆁 𑆣𑆳𑆩𑆮𑆫𑇀𑆟𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇅
𑆎𑆑𑆣𑇀𑆪𑆩𑆤𑆪𑆳 𑆨𑆕𑇀𑆓𑇀𑆪𑆳 𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆮𑆁 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇕𑇗𑇆

Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanām |
Aikadhyamanayā bhaṅgyā pratibhāvaṃ vyavasthitam || 7/157 ||

The occurrence (aikadhyam) of Mudrā, Mantra and Thoughtlessness (mudrā-mantra-

nirīhāṇām) characterized by ‘Dhāma’ or ‘Abode’, ‘Varṇa’ or ‘Letter’ and ‘Cit’ or
‘Consciousness’ (dhāma-varṇa-cit-ātmanām) (takes place) by Her --i.e. by Consciousness--
(anayā) in an indirect manner (bhaṅgyā), (and they) appear (vyavasthitam) according to their
characteristics (prati-bhāvam). || 7/157 ||

𑆩𑆶𑆢𑇀𑆫𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆑𑆡𑆤𑆩𑇀 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆁 𑆖 𑆥𑆷𑆘𑆤𑆩𑇀 𑇅

𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆂 𑆖 𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆳 𑆠𑇀𑆫𑆪𑆩𑆼𑆑𑆠𑆪𑆳𑆥𑇀𑆪𑆢𑆂 𑇆𑇗/𑇑𑇕𑇘𑇆

Mudrāsvarūpaṃ kathanam mantrarūpaṃ ca pūjanam |

Saṃkrāmaḥ ca nirīhātmā trayamekatayāpyadaḥ || 7/158 ||

The Essential Nature of Mudrā-s (mudrā-sva-rūpam) is Kathanam or Instruction (kathanam),

and (ca) the Nature of Mantra (mantra-rūpam) is Pūjanam or Worship (pūjanam), while (ca)
Saṃkrāma or Transmission (saṃkrāmam) is characterized by Motionlessness (nirīhā-ātmā).
(This is) certainly (adaḥ) threefold (trayam) even (api) through Oneness (ekatayā). || 7/158 ||

𑆥𑆚𑇀𑆖𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆑𑆳𑆯𑆥𑆴𑆟𑇀𑆝𑆫𑆷𑆥𑆠𑆪𑆳 𑆮𑆴𑆨𑆶𑆂 𑇅
𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆮𑆫𑇀𑆟𑆳𑆠𑇀𑆩𑆳𑆘𑆾 𑆮𑆴𑆫𑆳𑆘𑆠𑆼 𑇆𑇗/𑇑𑇕𑇙𑇆

Pañcaśūnyātmakākāśapiṇḍarūpatayā vibhuḥ |
Saṃvitsaṃsthānamāśritya varṇātmājo virājate || 7/159 ||

The Unborn (ajaḥ) Lord (vibhuḥ), having taken shelter (āśritya) in ‘Standing firmly’ in
Consciousness (saṃvit-saṃsthānam) by the state of being composed of the Mass of the Sky
of Consciousness made of the Fivefold Void (of Vyomeśvarī, etc.) (pañca-śūnya-ātmaka-
ākāśa-piṇḍa-rūpatayā), appears (virājate) as the Essence of all the letters (varṇa-ātmā). ||
7/159 ||

𑆰𑆾𑆝𑆯𑆱𑇀𑆮𑆫𑆫𑆷𑆥𑆠𑇀𑆮𑆩𑆱𑇀𑆪𑆳𑆤𑇀𑆠𑆂 𑆥𑇀𑆫𑆑𑆛𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆃𑆥𑆛𑆳𑆛𑆕𑇀𑆑𑆱𑆕𑇀𑆑𑆼𑆠𑆳𑆠𑇀𑆑𑆼𑆮𑆬𑆁 𑆤 𑆮𑆴𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑇆𑇗/𑇑𑇖𑇐𑇆

Ṣoḍaśasvararūpatvamasyāntaḥ prakaṭaṃ sthitam |

Apaṭāṭaṅkasaṅketātkevalaṃ na vibhāvyate || 7/160 ||

The Nature of the Sixteen sounds --i.e. the Subject-- (ṣoḍaśa-svara-rūpatvam) evidently
(prakaṭam) rests (sthitam) in (antaḥ) Him (asya), (and such sounds or vowels of Subjectivity)
appear to be undivided (na…vibhāvyate) only (kevalam) due to the Proclamation of the
Abyss of Consciousness (apaṭāṭaṅka-saṅketāt). || 7/160 ||
𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆨𑆳𑆮𑆳𑆢𑇀𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼 𑆱𑆩𑆳𑆣𑆴𑆫𑇀𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆨𑆮𑆼𑆠𑇀 𑇅
𑆃𑆤𑆶𑆑𑆳𑆫𑇀𑆪𑆳𑆤𑆶𑆑𑆫𑆟𑆱𑆩𑆳𑆤𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆠𑆂 𑇆𑇗/𑇑𑇖𑇑𑇆

Etatprabhāvādvyutthāne samādhiryogināṃ bhavet |

Anukāryānukaraṇasamānapratipattitaḥ || 7/161 ||

By means of this (etat-prabhāvāt), for yogin-s (yoginām), Samādhi (samādhiḥ) takes place
(bhavet) (even) in vyutthāna or ordinary state (without difference) (vyutthāne) due to the
perception --i.e. understanding-- of the equilibrium of ‘the act of imitation’ and ‘ (that which) is
to be imitated’ (anukārya-anukaraṇa-samāna-prati-pattitaḥ). || 7/161 ||

𑆍𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆳 𑆱𑆫𑇀𑆮𑆳𑆱𑆶 𑆬𑆴𑆥𑆴𑆰𑇀𑆮𑆼𑆮 𑆮𑆴𑆨𑆶𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆃𑆤𑇀𑆪𑆼 𑆮𑆫𑇀𑆟𑆳 𑆮𑆴𑆨𑆴𑆢𑇀𑆪𑆤𑇀𑆠𑆼 𑆪𑆡𑆳 𑆤𑆳𑆪𑆁 𑆥𑆶𑆤𑆱𑇀𑆠𑆡𑆳 𑇆𑇗/𑇑𑇖𑇒𑇆

𑆍𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆩𑆶𑆢𑇀𑆫𑆳𑆪𑆳𑆂 𑆑𑆫𑆕𑇀𑆑𑆳𑆠𑇀𑆩𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆄𑆑𑇀𑆰𑆴𑆠𑆼𑆂 𑆯𑆴𑆮𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆁 𑆩𑆲𑆳𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇗/𑇑𑇖𑇓𑇆

Ekasvabhāvā sarvāsu lipiṣveva vibhusthitiḥ |

Anye varṇā vibhidyante yathā nāyaṃ punastathā || 7/162 ||

Ekasvarūpaṃ mudrāyāḥ karaṅkātmatayā sthitam |

Ākṣiteḥ śivaparyantaṃ mahāsāmānyalakṣaṇam || 7/163 ||

Just as (yathā) one’s own Solitary Essential Nature (eka-sva-bhāvā) is the Existence of the
Lord (vibhu-sthitiḥ) in all (sarvāsu) Scriptures --i.e. or letters-- (lipiṣu…eva), otherwise (anye),
the letters (of the Scriptures) (varṇāḥ) would be destroyed (vibhidyante). In the same way
(punar…tathā), the means --i.e. the Power behind-- (nāyam) is the only Essential Nature
(eka-svarūpam) of the Mudrā --i.e. Karaṅkiṇīmudrā-- (mudrāyāḥ), (Which Essential Nature)
rests (sthitam) in the Nature of Karaṅkā --i.e. the First Mudrā of Self-realization-- (karaṅkā-
ātmatayā) from the pronounced (ākṣiteḥ) upto Śiva (śiva-paryantam), (and is) characterized
by Great Universality (mahā-sāmānya-lakṣaṇam). || 7/162-163 ||

𑆠𑆡𑆽𑆮 𑆮𑆫𑇀𑆟𑆫𑆳𑆘𑆱𑇀𑆪 𑆩𑆲𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆂 𑇅

𑆱𑆫𑇀𑆮𑆮𑆳𑆖𑆑𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆣𑇀𑆮𑆤𑆴𑆫𑆷𑆥𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇖𑇔𑇆

Tathaiva varṇarājasya mahāmantrasvarūpiṇaḥ |

Sarvavācakasāmānyadhvanirūpatayā sthitam || 7/164 ||

Similarly (tathā-eva), (the Essential Nature) of the Varṇarāja or the King of the letters --i.e.
letter ‘A’-- (varṇa-rājasya) (, which) appears in the form of the Great Mantra --i.e. ‘I am All--
(mahā-mantra-svarūpiṇaḥ), rests (sthitam) in (that which) is composed of the sounds
common to all the speakers --i.e. in all the manifested or uttered sounds-- (sarva-vācaka-
sāmānya-dhvani-rūpatayā). || 7/164 ||

𑆠𑆡𑆳 𑆒𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆳𑆪𑆳𑆂 𑆱𑆁𑆮𑆴𑆢𑆾𑇁𑆤𑆶𑆓𑆩𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆠𑆪𑆳𑆥𑇀𑆪𑆼𑆠𑆢𑇀𑆢𑇀𑆮𑆪𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆬𑆑𑇀𑆰𑆟𑆂 𑇆𑇗/𑇑𑇖𑇕𑇆
Tathā khacakrarūpāyāḥ saṃvido'nugamaḥ sthitaḥ |
Nirīhātmatayāpyetaddvayaviśrāntilakṣaṇaḥ || 7/165 ||

Therefore (tathā), attainment (anugamaḥ) of the Perception --i.e. Awareness-- (saṃvidaḥ) of

the Nature of the Wheel of the Sky of Consciousness (kha-cakra-rūpāyāḥ) though (api) rests
(sthitaḥ) in the Essence of Motionlessness (nirīha-ātmatayā) (, it is) characterized by the
cessation of this pair (of subject and object) (etat-dvaya-viśrānti-lakṣaṇaḥ). || 7/165 ||

𑆠𑆢𑆴𑆢𑆁 𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆱𑆩𑆳𑆣𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅

𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼𑇁𑆥𑆴 𑆱𑇀𑆡𑆴𑆠𑆁 𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆠𑇀𑆫𑆪𑆩𑆼𑆑𑆠𑇀𑆫 𑆱𑆁𑆪𑆩𑆂 𑇆𑇗/𑇑𑇖𑇖𑇆

Tadidaṃ dhāraṇādhyānasamādhīnāṃ svabhāvataḥ |

Vyutthāne'pi sthitaṃ sākṣāttrayamekatra saṃyamaḥ || 7/166 ||

This is also (the Essential Nature) (tat…idam) of concentration, meditation and trance
(dhāraṇā-dhyāna-samādhīnām), (which) naturally (svabhāvataḥ) remains (sthitam) even
(api) in vyutthāna or in ordinary state (vyutthāne) in front of one’s eyes --i.e. directly
revealed-- (sākṣāt), (when) such a triad (trayam) (is known as) samyama or integration (of
concentration, meditation and trance) (saṃyamaḥ) as a single reality (ekatra). || 7/166 ||

𑆍𑆠𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆮𑆯𑆳𑆢𑇀𑆮𑆴𑆑𑇀𑆰𑆼𑆥𑆾 𑆤𑆳𑆱𑇀𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇅

𑆍𑆠𑆢𑇀𑆫𑆷𑆥𑆳𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆠𑇀𑆑𑆳 𑆤 𑆮𑆴𑆑𑇀𑆰𑆼𑆥𑆨𑆷𑆩𑆪𑆂 𑇆𑇗/𑇑𑇖𑇗𑇆

Etatparijñānavaśādvikṣepo nāsti vastutaḥ |

Etadrūpāparijñānātkā na vikṣepabhūmayaḥ || 7/167 ||

In consequence of the Perception or Recognition of this (etat-parijñānavaśāt), no (na)

confusion (vikṣepaḥ) exists (asti) in real sense (vastutaḥ). By not knowing this (etat-rūpa-
aparijñānāt), what is (kāḥ) not (na) the sphere of confusion (vikṣepa-bhūmayaḥ)? || 7/167 ||

𑆠𑆢𑆼𑆠𑆠𑇀𑆥𑆫𑆩𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆩𑆶𑆒𑆼 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆩𑆶𑆒𑆳𑆓𑆩𑆩𑇀𑆬𑆳𑆤𑆨𑆪𑆳𑆢𑆶𑆢𑇀𑆔𑆳𑆛𑇀𑆪 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇖𑇘𑇆

Tadetatparamaṃ guhyaṃ yoginīnāṃ mukhe sthitam |

Mukhāgamamlānabhayādudghāṭya pratipāditam || 7/168 ||

This (etat) is the (tat) Supreme (paramam) Secret (guhyam) (Which) rests (sthitam) in the
Mouth (mukhe) of the Yoginī-s (yoginīnām). (It is) explained (here) (pratipāditam) openly
(udghāṭya) because of (my) fear of the fading away of the Revelation of the Mouth (mukha-
āgama-mlāna-bhayāt). || 7/168 ||

𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆛𑆤𑆳𑆘𑇀𑆘𑆳𑆠𑆾 𑆪𑆾𑇁𑆥𑆫𑆳𑆣𑆾 𑆩𑆲𑆳𑆤𑇀𑆩𑆩 𑇅

𑆩𑆫𑆵𑆖𑆴𑆩𑆟𑇀𑆝𑆬𑆁 𑆠𑆤𑇀𑆩𑆼 𑆑𑇀𑆰𑆩𑇀𑆪𑆠𑆳𑆁 𑆓𑆶𑆫𑇀𑆮𑆤𑆶𑆓𑇀𑆫𑆲𑆳𑆠𑇀 𑇆𑇗/𑇑𑇖𑇙𑇆

Etatprakaṭanājjāto yo'parādho mahānmama |

Marīcimaṇḍalaṃ tanme kṣamyatāṃ gurvanugrahāt || 7/169 ||
(That) which (yaḥ) is engendered (jātaḥ) by this revelation (etat…prakaṭanāt) is my (mama)
great (mahān) sin (aparādhaḥ). (May) the (tat) Circle of the Marīci-s (marīci-maṇḍalam)
forgive (kṣamyatām) me (me) due to the Grace of the Guru --i.e. may the Grace of the Guru
pacifies the Circle of the Marīci-s, (Who are) angry with me for revealing their Secret-- (guru-
anugrahāt). || 7/169 ||

𑆥𑆚𑇀𑆖𑆥𑆴𑆟𑇀𑆝𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑇀𑆫𑆳𑆟𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆂 𑇅
𑆃𑆱𑇀𑆪𑆽𑆮 𑆮𑆫𑇀𑆟𑆫𑆳𑆘𑆱𑇀𑆪 𑆬𑆴𑆥𑆴𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆤𑇀𑆪𑆡𑆳 𑇆𑇗/𑇑𑇗𑇐𑇆

Pañcapiṇḍasvarūpasya sūkṣmaprāṇakramātmanaḥ |
Asyaiva varṇarājasya lipisaṃsthānamanyathā || 7/170 ||

Otherwise (anyathā), the splendour of (this) Scripture (shines) (lipi-saṃsthānam) only (eva)
for this (asya) King of the letters --i.e. the Self-- (varṇa-rājasya) (Who is) the Essential Nature
of the Fivefold Mass (of the Voids or the ‘mantra’ ‘Khphreṃ’) (pañca-piṇḍa-svarūpasya) (and
is) characterized by the process of subtle prāṇa --i.e. it remains as an unrevealed Secret that
is merely a Play-- (sūkṣma-prāṇa-krama-ātmanaḥ). || 7/170 ||

𑆄𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆥𑆫𑆩𑆳 𑆱𑆁𑆮𑆴𑆤𑇀𑆩𑆶𑆟𑇀𑆝𑆢𑆟𑇀𑆝𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑇅

𑆲𑆸𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑆶𑆠𑇀𑆡𑆫𑆷𑆥𑆳𑆪𑆳 𑆮𑆫𑇀𑆟𑆳𑆫𑆟𑆴𑆩𑆪𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇗/𑇑𑇗𑇑𑇆

Āśritya paramā saṃvinmuṇḍadaṇḍatayā sthitā |

Hṛtsaṃviduttharūpāyā varṇāraṇimayātmanaḥ || 7/171 ||

(But) after taking shelter (in this Revealed Secret) (āśritya), Supreme (paramā)
Consciousness (saṃvit) remains (sthitā) in the States of muṇḍa and daṇḍa --i.e. the head
and the stick or ‘in the Twelve Rays of Consciousness’-- (muṇḍa-daṇḍatayā) due to the
Appearance of the Rising of the Perception of the Heart (hṛt-saṃvit-uttha-rūpāyāḥ), (Which)
consists of the combination of letters --i.e. remains as Universal Consciousness-- (varṇa-
araṇi-maya-ātmanaḥ). || 7/171 ||

𑆣𑇀𑆮𑆤𑆤𑇀𑆠𑇀𑆪𑆳𑆂 𑆥𑆫𑆩𑆁 𑆤𑆳𑆢𑆁 𑆩𑆲𑆳𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆮𑆳𑆖𑆑𑆩𑇀 𑇅

𑆃𑆣𑆂 𑆑𑆶𑆟𑇀𑆝𑆬𑆴𑆤𑆵𑆱𑇀𑆫𑆾𑆠𑆾𑆩𑆲𑆳𑆮𑆫𑇀𑆠𑆦𑆟𑆳𑆲𑆠𑆼𑆂 𑇆𑇗/𑇑𑇗𑇒𑇆

Dhvanantyāḥ paramaṃ nādaṃ mahāsāmānyavācakam |

Adhaḥ kuṇḍalinīsrotomahāvartaphaṇāhateḥ || 7/172 ||

The Supreme (paramam) Nāda (nādam) of the Vibrating One (dhvanantyāḥ) (is) the
Speaker of Great Oneness (mahā-sāmānya-vācakam) (which) rises as the stick during the
great whirlpool of the Rush of Kuṇḍalinī (kuṇḍalinī-srotaḥ-mahā-āvarta-phaṇā-hateḥ) from
the lower region (adhaḥ). || 7/172 ||

𑆱𑇀𑆮𑆱𑇀𑆦𑆳𑆫𑆣𑇀𑆮𑆤𑆴𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆴𑆰𑇀𑆥𑆠𑇀𑆠𑇀𑆪𑆳 𑆫𑆖𑆴𑆠𑆳𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆠𑆶 𑆪𑆢𑇀𑆣𑆳𑆩𑆩𑆼𑆪𑆱𑆁𑆲𑆫𑆟𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇗/𑇑𑇗𑇓𑇆

𑆃𑆩𑆳𑆑𑆬𑆳𑆤𑇀𑆠𑆁 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑇀𑆪𑆳𑆱𑇀𑆠𑆠𑆾𑇁𑆥𑆴 𑆥𑆫𑆩𑆼 𑆥𑆢𑆼 𑇅

𑆧𑆴𑆤𑇀𑆢𑆶𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆴 𑆱𑇀𑆡𑆳𑆤𑆳𑆤𑇀𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳 𑆠𑆠𑆂 𑇆𑇗/𑇑𑇗𑇔𑇆
Svasphāradhvanirūpasya niṣpattyā racitāsthiteḥ |
Pratyāvṛttyā tu yaddhāmameyasaṃharaṇātmanaḥ || 7/173 ||

Amākalāntaṃ paśyantyāstato'pi parame pade |

Binduśūnyātmani sthānānnirāvaraṇatā tataḥ || 7/174 ||

By means of the extasy (niṣpattyā) of the produced condition (racita-āsthiteḥ) of the Nature
of the Sound of the Expansion of one’s own Self (sva-sphāra-dhvani-rūpasya), and (tu) by
means of Turning back (to one’s own Self) (pratyāvṛttyā) in the Essence of ‘abode, object
and dissolution’ of That (which is) (yat-dhāma-meya-saṃharaṇa-ātmanaḥ) the End of the
Sixteenth Kalā --i.e. the Seventeenth Kalā that is Universal Consciousness-- (amākalāntam)
of the one Who Sees (paśyantyāḥ), because of resting (sthānāt) in the Supreme (parame)
State (pade) characterized by the absence of Bindu --i.e. subjectivity-- (bindu-śūnya-ātmani),
therefore (tataḥ), (the Seventeenth Kalā is) the Unveiled State (nirāvaraṇatā). || 7/173-174 ||

𑆩𑆶𑆟𑇀𑆝𑆤𑆁 𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆼𑆟 𑆢𑆟𑇀𑆝𑆤𑆁 𑆖 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆩𑆶𑆟𑇀𑆝𑆢𑆟𑇀𑆝𑆑𑇀𑆫𑆩𑆿 𑆠𑆼𑆤 𑆩𑆠𑆿 𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆿 𑇆𑇗/𑇑𑇗𑇕𑇆

Muṇḍanaṃ jñānarūpeṇa daṇḍanaṃ ca kriyātmanā |

Muṇḍadaṇḍakramau tena matau jñānakriyātmakau || 7/175 ||

Muṇḍana or ‘shaving the head’ (muṇḍanam) (takes place) in the form of Jñāna or
Knowledge (jñāna-rūpeṇa), and (ca) daṇḍana or ‘beating‘ (daṇḍanam) (takes place) through
the Essence of Kriyā (kriyā-ātmanā), hence (tena), the succession of muṇḍa and daṇḍa --i.e.
the Rays of Consciousness-- (muṇḍa-daṇḍa-kramau) is considered to be (matau) the
Essence of Jñāna and Kriyā (jñāna-kriyā-ātmakau). || 7/175 ||

𑆯𑆴𑆫𑆂𑆥𑇀𑆫𑆢𑆼𑆯𑆼 𑆩𑆶𑆟𑇀𑆝𑆳𑆠𑇀𑆩𑆳 𑆘𑇀𑆚𑆳𑆤𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆩𑆪𑆳𑆯𑇀𑆫𑆪𑆂 𑇅

𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆱𑇀𑆦𑆳𑆫𑆩𑆪𑆾 𑆢𑆟𑇀𑆝𑆳𑆠𑇀𑆩𑆳 𑆠𑆶 𑆠𑆠𑆾𑇁𑆥𑆫𑆂 𑇆𑇗/𑇑𑇗𑇖𑇆

Śiraḥpradeśe muṇḍātmā jñānendriyamayāśrayaḥ |

Karmendriyasphāramayo daṇḍātmā tu tato'paraḥ || 7/176 ||

When the head --i.e. Jñāna-- is pointed out (śiraḥ-pradeśe), the Essence of muṇḍa (muṇḍa-
ātmā) is the resting place made of the cognitive organs (in a passive way) (jñāna-indriya-
maya-āśrayaḥ). The Essence of daṇḍa (daṇḍa-ātmā) consists of the expansion of the
organs of actions (karma-indriya-sphāra-mayaḥ), hence (tataḥ), (it is) different --i.e.
realization of the Kriyā aspect is different, because it also involves the kārmendriya-s in an
active way-- (aparaḥ). || 7/176 ||

𑆄𑆢𑇀𑆪𑆾 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆷𑆥𑆾 𑆮𑆴𑆯𑇀𑆮𑆾𑆢𑆪𑆾𑆤𑇀𑆩𑆶𑆒𑆂 𑇅

𑆃𑆤𑇀𑆪𑆾 𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆱𑇀𑆦𑆳𑆫𑆩𑆪𑆾 𑆮𑆴𑆯𑇀𑆮𑆮𑆴𑆬𑆳𑆥𑆑𑆂 𑇆𑇗/𑇑𑇗𑇗𑇆

Ādyo vyomeśvarīspandarūpo viśvodayonmukhaḥ |

Anyo raudreśvarīsphāramayo viśvavilāpakaḥ || 7/177 ||

At first (ādyaḥ), the Nature of the Vibration of Vyomeśvarī (takes place) (vyoma-īśvarī-
spanda-rūpaḥ), (which is) expecting the manifestation of the universe (viśva-udaya-
unmukhaḥ). (Her) opposite --lit. the ‘other’-- (anyaḥ) is composed of the expansion of
Raudeśvarī (raudra-īśvarī-sphāra-mayaḥ), (Who) is the destroyer of the universe --i.e.
Raudeśvarī starts the Returning Process in Karaṅkinīmudrā-- (viśva-vilāpakaḥ). || 7/177 ||

𑆑𑆱𑇀𑆪𑆳𑆥𑆴 𑆥𑆴𑆟𑇀𑆝𑆤𑆳𑆡𑆱𑇀𑆪 𑆢𑆼𑆲𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆫𑆷𑆥𑆴𑆟𑆵 𑇅

𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆥𑆚𑇀𑆖𑆥𑇀𑆫𑆳𑆟𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇆𑇗/𑇑𑇗𑇘𑇆

Kasyāpi piṇḍanāthasya dehasaṃsthānarūpiṇī |

Vyāptisārā sthitā mudrā pañcaprāṇakriyātmikā || 7/178 ||

For the mysterious (kasya-api) Lord of the Mass (of everything) (piṇḍa-nāthasya), the
Essence of Pervasion (vyāpti-sārā), (which) assumes the form of standing firmly in the body
(deha-saṃsthāna-rūpiṇī), is ‘mudrā’ (mudrā), (and) exists (sthitā) as the Essence of the
Activity of the fivefold prāṇa (pañca-prāṇa-kriyā-ātmikā). || 7/178 ||

𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑇀𑆫𑆳𑆟𑆑𑇀𑆫𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆥𑆴𑆟𑇀𑆝𑆤𑆳𑆡𑆳𑆤𑆶𑆱𑆤𑇀𑆣𑆴𑆠𑆂 𑇅
𑆩𑆲𑆳𑆥𑇀𑆫𑆨𑆳𑆮𑆳𑆘𑇀𑆘𑆳𑆪𑆤𑇀𑆠𑆼 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆑𑇀𑆫𑆩𑆾𑆢𑆪𑆳𑆂 𑇆𑇗/𑇑𑇗𑇙𑇆

Sūkṣmaprāṇakramollāsapiṇḍanāthānusandhitaḥ |
Mahāprabhāvājjāyante yogināmakramodayāḥ || 7/179 ||

Due to the powerful connection with the Lord of the Mass (which) consists of the Outpouring
of the process of subtle prāṇa (sūkṣma-prāṇa-krama-ullāsa-piṇḍa-nātha-anusandhitaḥ…
mahā-prabhāvāt), the manifestations of the Processless (akrama-udayāḥ) takes place
(jāyante) for yogin-s (yoginām). || 7/179 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀𑆱𑆾𑇁𑆪𑆩𑆶𑆠𑇀𑆠𑆩𑆂 𑆥𑆴𑆟𑇀𑆝𑆮𑆫𑇀𑆟𑆫𑆳𑆛𑇀 𑇅
𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆩𑆶𑆒𑇀𑆪𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆯𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆳𑆪 𑆑𑆬𑇀𑆥𑆠𑆼 𑇆𑇗/𑇑𑇘𑇐𑇆

Pratyakṣānubhavātso'yamuttamaḥ piṇḍavarṇarāṭ |
Yogināṃ mukhyaviśrāntiścidānandāya kalpate || 7/180 ||

This (ayam) is the (saḥ) Supreme (uttamaḥ) Master of the outward appearance of (such a)
Mass or Totality or the Master of Mass of the letters --i.e. of Khphreṃ-- (piṇḍa-varṇa-rāṭ),
due to direct experience in front of one’s eyes (pratyakṣa-anubhavāt). The Main Resting
(mukhya-viśrāntiḥ) happens (kalpate) to yogin-s (yoginām) to (achieve) the Bliss of
Consciousness (cidānandāya). || 7/180 ||

𑆥𑆫𑆱𑇀𑆡𑆷𑆬𑆑𑇀𑆫𑆩𑆿 𑆥𑇀𑆫𑆳𑆪𑆾 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆿 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆿 𑇅

𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆨𑆳𑆮𑆳𑆤𑆳𑆩𑆳𑆑𑆳𑆫𑆾 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆩𑆠𑆂 𑇆𑇗/𑇑𑇘𑇑𑇆

𑆃𑆠𑆾𑇁𑆠𑇀𑆫 𑆥𑆴𑆟𑇀𑆝𑆤𑆳𑆡𑆱𑇀𑆪𑆳𑆥𑇀𑆪𑆶𑆥𑆪𑆾𑆓𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆣𑆳𑆩𑆮𑆫𑇀𑆟𑆖𑆴𑆢𑆽𑆑𑆳𑆓𑇀𑆫𑇀𑆪𑆩𑆱𑇀𑆪𑆳𑆥𑇀𑆪𑆤𑆶𑆨𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇗/𑇑𑇘𑇒𑇆

Parasthūlakramau prāyo vyāptisārau vyavasthitau |

Sūkṣmakramaprabhāvānāmākāro yogināṃ mataḥ || 7/181 ||

Ato'tra piṇḍanāthasyāpyupayogo vyavasthitaḥ |

Dhāmavarṇacidaikāgryamasyāpyanubhavasthitam || 7/182 ||

The twofold process of the Supreme and the gross (para-sthūla-kramau) appears as
(vyavasthitau) Essence and Pervasion (vyāpti-sārau) as a rule (prāyaḥ). (As it is) considered
to be (mataḥ) a form or aspect (ākāraḥ) of yogin-s (yoginām) (whose) splendour (comes
from) the subtle process (sūkṣma-krama-prabhāvānām), hence (ataḥ), there (atra), (it)
remains (vyavasthitaḥ) as suitable (upa-yogaḥ) only (api) for the Lord of the Mass (piṇḍa-
nāthasya), and (api) the Attention fixed on Dhāma, Varṇa and Cit or Abode, Letters and
Consciousness (dhāma-varṇa-cit-aikāgryam) rests in His experience (asya…anubhava-
sthitam). || 7/181-182 ||

Notes:

Piṇḍa or ‘Mass’ here means the Fivefold Nature of the Supreme Śakti, which is also
embodied in ‘Khphreṃ’ that is the five-syllable mantra of the Kālīkula Tradition.

𑆄𑆬𑆴𑆕𑇀𑆓𑇀𑆪𑆑𑆳𑆪𑆁 𑆓𑇀𑆫𑆱𑆴𑆠𑆶𑆁 𑆪𑆢𑆳 𑆑𑆳𑆬𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇅

𑆠𑆢𑆳 𑆨𑆾𑆓𑆮𑆴𑆤𑆳𑆯𑆳𑆪 𑆠𑆢𑆳 𑆑𑆳𑆬𑆾 𑆮𑆴𑆑𑆬𑇀𑆥𑇀𑆪𑆠𑆼 𑇆𑇗/𑇑𑇘𑇓𑇆

Āliṅgyakāyaṃ grasituṃ yadā kālaḥ pravartate |

Tadā bhogavināśāya tadā kālo vikalpyate || 7/183 ||

Consuming (grasitum) of the body (which) is to be embraced (āliṅgya-kāyam) when (yadā)

Time (kālaḥ) exists (pravartate) is for the sake of destroying bhoga or enjoyment (bhoga-
vināśāya), then (tadā…tadā) Time (kālaḥ) is (merely) imagined (vikalpyate). || 7/183 ||

𑆮𑆳𑆖𑇀𑆪𑆮𑆳𑆖𑆑𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆩𑆪𑆥𑇀𑆫𑆳𑆟𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆳 𑇅
𑆃𑆑𑇀𑆫𑆩𑆾𑆖𑇀𑆖𑆳𑆫𑆫𑆷𑆥𑆼𑆟 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇗/𑇑𑇘𑇔𑇆

Vācyavācakavicchedamayaprāṇakramātmanā |
Akramoccārarūpeṇa citprakāśaḥ prakāśate || 7/184 ||

The Light of Consciousness (cit-prakāśaḥ) shines (prakāśate) in the form of the rising of the
Processless (akrama-uccāra-rūpeṇa) characterized by the process of prāṇa, which is
composed of the breaking of the (dualistic division) of subject and object (vācya-vācaka-
viccheda-maya-prāṇa-krama-ātmanā). || 7/184 ||

𑆃𑆑𑇀𑆫𑆩𑆾𑆖𑇀𑆖𑆳𑆫𑆫𑆷𑆥𑆱𑇀𑆪 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳𑆪𑆁 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆃𑆢𑆷𑆫𑆮𑆴𑆥𑇀𑆫𑆑𑆫𑇀𑆰𑆼𑆟 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆠𑆪𑆳 𑆥𑆶𑆤𑆂 𑇆𑇗/𑇑𑇘𑇕𑇆

Akramoccārarūpasya kramātmāyaṃ vyavasthitaḥ |

Adūraviprakarṣeṇa sāmānyātmatayā punaḥ || 7/185 ||

This (ayam) Nature of the (spiritual) process (krama-ātmā) belongs to the nature of the rising
of the Processless (Self) (akrama-uccāra-rūpasya) (, and) appears (vyavasthitaḥ) as the
remoteness of (that which) is near --i.e. one’s own Self-- (adūra-viprakarṣeṇa) characterized
by Universality (sāmānya-ātmatayā…punaḥ). || 7/185 ||
𑆅𑆠𑇀𑆡𑆁 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆁 𑆠𑇀𑆪𑆑𑇀𑆠𑇀𑆮𑆳 𑆪𑆼 𑆱𑆕𑇀𑆒𑇀𑆪𑆳𑆩𑆳𑆠𑇀𑆫𑆥𑆷𑆫𑆟𑆳𑆠𑇀 𑇅
𑆪𑆡𑆳𑆑𑆡𑆚𑇀𑆖𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆁 𑆓𑇀𑆫𑆤𑇀𑆡𑇀𑆪𑆳𑆣𑆳𑆫𑆑𑆬𑆳𑆢𑆴𑆨𑆴𑆂 𑇆𑇗/𑇑𑇘𑇖𑇆

𑆮𑆫𑇀𑆟𑆑𑇀𑆫𑆩𑆳𑆤𑇀𑆠𑇀𑆪𑆽𑆫𑆤𑇀𑆪𑆽𑆯𑇀𑆖 𑆥𑇀𑆫𑆑𑆳𑆫𑆽𑆫𑆱𑆩𑆚𑇀𑆘𑆱𑆽𑆂 𑇅
𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆧𑆾𑆣𑆪𑆤𑇀𑆠𑇀𑆪𑆶𑆖𑇀𑆖𑆽𑆂 𑆠𑆼𑇁𑆥𑆴 𑆤 𑆘𑇀𑆚𑆳𑆤𑆯𑆳𑆬𑆴𑆤𑆂 𑇆𑇗/𑇑𑇘𑇗𑇆

Itthaṃ svānubhavaṃ tyaktvā ye saṅkhyāmātrapūraṇāt |

Yathākathañciccakrāṇāṃ granthyādhārakalādibhiḥ || 7/186 ||

Varṇakramāntyairanyaiśca prakārairasamañjasaiḥ |
Svarūpaṃ bodhayantyuccaiḥ te'pi na jñānaśālinaḥ || 7/187 ||

Hence (ittham), after abandoning (tyaktvā) one’s own experiences (svānubhavam) (which)
come from merely counting them (saṅkhyā-mātra-pūraṇāt) by any means through
(experiencing) kalā-s, ādhāra-s (and) granthi-s or knots (granthi-ādhāra-kalādibhiḥ…yathā…
kathañcit) of the cakra-s (that are encountered by yogin-s in a successive way) (cakrāṇām) (,
and) by (that which) follows the process of letters (varṇa-kramāntyaiḥ) and (ca) by other
(anyaiḥ) irregular (asamañjasaiḥ) ways (prakāraiḥ), even (api) those (te) who (ye) are not
(na) endowed with Jñāna or Knowledge (jñāna-śālinaḥ), (become) greatly (uccaiḥ)
awakened (bodhayanti) to one’s own Essential Nature (svarūpam). || 7/186-187 ||

𑆤𑆳𑆠𑆂 𑆑𑇀𑆫𑆩𑆳𑆢𑆪𑆾𑇁𑆥𑇀𑆪𑆠𑇀𑆫 𑆪𑆼 𑆠𑆘𑇀𑆘𑇀𑆚𑆽𑆂 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆳𑆂 𑇅

𑆄𑆟𑆮𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆱𑇀𑆪 𑆤𑆳𑆱𑇀𑆩𑆳𑆨𑆴𑆱𑇀𑆠𑆼 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆴𑆠𑆳𑆂 𑇆𑇗/𑇑𑇘𑇘𑇆

Nātaḥ kramādayo'pyatra ye tajjñaiḥ pratipāditāḥ |

Āṇavatvātprapañcasya nāsmābhiste prapañcitāḥ || 7/188 ||

Therefore (ataḥ), (there) are not (na) even (api) processes, etc. (krama-adayaḥ) there (atra)
which (ye) are explained (pratipāditāḥ) by the knowers of that (tat-jñaiḥ). They (te) are not
(na) treated at length (prapañcitāḥ) by us (asmābhiḥ), because of the individual condition
(āṇavatvāt) of (their) manifestation (prapañcasya). || 7/188 ||

𑆄𑆩𑆷𑆬𑆳𑆢𑇀𑆮𑆴𑆬𑆱𑆠𑆴 𑆯𑆳𑆑𑆴𑆤𑆵𑆑𑇀𑆫𑆩𑆼𑇁𑆱𑇀𑆩𑆴𑆤𑇀
𑆯𑆑𑇀𑆠𑆳 * 𑆢𑇀𑆮𑆴𑆓𑆬𑆴𑆠𑆱𑆁𑆯𑆪𑆾𑆢𑆪𑆾 𑆪𑆂 𑇅
𑆨𑆮𑇀𑆪𑆳𑆤𑆳𑆩𑆤𑆶𑆨𑆮𑆤𑆴𑆰𑇀𑆜𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆂
𑆱𑇀𑆮𑆳𑆤𑆤𑇀𑆢𑆳𑆩𑆸𑆠𑆫𑆱𑆠𑆸𑆥𑇀𑆠𑆪𑆼 𑆱 𑆨𑆷𑆪𑆳𑆠𑇀 𑇆𑇗/𑇑𑇘𑇙𑇆

Āmūlādvilasati śākinīkrame'smin
Śaktā * dvigalitasaṃśayodayo yaḥ |
Bhavyānāmanubhavaniṣṭhasampradāyaḥ
Svānandāmṛtarasatṛptaye sa bhūyāt || 7/189 ||

Let (bhūyāt) that (saḥ) Emergence of dissolved doubts (vigalita-saṃśaya-udayaḥ) which

(yaḥ) rises (vilasati) from the root (shine) (āmūlāt) in this (asmin) Process of the Śākinī-s --
i.e. Yoginī-s-- (śākinī-krame) for that Satisfaction (which is caused) by the Juice of the
Nectar of one’s own Bliss (svānanda-amṛta-rasa-tṛptaye), (as It) is the Sampradāya or the
Oral Transmission of the true --i.e. realized-- ones grounded in Direct Perception (of Truth)
(anubhava-niṣṭha-sampradāyaḥ…bhavyānām). || 7/189 ||
𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩 𑆱𑆥𑇀𑆠𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti śrīmahānayaprakāśe vṛndacakranirūpaṇaṃ nāma saptamollāsaḥ ||

Here ends (iti) the Seventh Outpouring (saptama-ullāsaḥ) with the name of (nāma)
‘Vṛndacakranirūpaṇam’ or ‘Investigation of the Wheel of the Multitude’ (vṛnda-cakra-
nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||

Eight Outpouring: Sṛṣṭyādicakranirūpaṇam

Investigation of the Wheel of Manifestation, etc.

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆥𑇀𑆫𑆮𑆟𑆁 𑆩𑆲𑆳𑆥𑇀𑆫𑆨𑆳𑆮𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑆾𑆥𑆳𑆪𑆩𑇀 𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆤𑆴𑆰𑇀𑆜𑆑𑇀𑆫𑆩𑆁 𑆠𑆤𑆶𑆩𑆂 𑇆𑇘/𑇑𑇆

Svātmajñānapravaṇaṃ mahāprabhāvapravartanopāyam |
Sṛṣṭisthitisaṃhārasvarūpaniṣṭhakramaṃ tanumaḥ || 8/1 ||

We spread (tanumaḥ) the means (which) advances towards the Great Splendour (of
Consciousness) (mahā-prabhāva-pravartana-upāyam) (and is) devoted to the Knowledge of
one’s own Self (svātmā-jñāna-pravaṇam) (, but it is also) a process (which) rests on the
Essential Nature of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṃhāra-
svarūpa-niṣṭha-kramam). || 8/1 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆓𑆩𑇀𑆪𑆫𑆷𑆥𑆥𑇀𑆫𑆡𑆤𑆳𑆠𑇀𑆩𑆓𑆶𑆫𑆷𑆢𑆪𑆂 𑇅
𑆮𑆸𑆤𑇀𑆢𑆑𑇀𑆫𑆩𑆳𑆤𑇀𑆠𑆽𑆂 𑆱𑇀𑆦𑆶𑆫𑆴𑆠𑆂 𑆱𑆫𑇀𑆮𑆱𑆁𑆯𑆪𑆨𑆼𑆢𑆑𑆂 𑇆𑇘/𑇒𑇆

Pratyabhijñāgamyarūpaprathanātmagurūdayaḥ |
Vṛndakramāntaiḥ sphuritaḥ sarvasaṃśayabhedakaḥ || 8/2 ||

The Rising of the Guru is characterized by the unfoldment of (that) nature (which) is to be
acquired by means of Self-recognition (pratyabhijñā-gamya-rūpa-prathana-ātmā-guru-
udayaḥ), (and It) shines (sphuritaḥ) at the end of the Process of the Vṛndacakram (vṛnda-
krama-antaiḥ) as the destruction of all the doubts (sarva-saṃśaya-bhedakaḥ). || 8/2 ||

𑆃𑆠𑆾 𑆮𑆸𑆤𑇀𑆢𑆑𑇀𑆫𑆩𑆱𑇀𑆪𑆳𑆤𑇀𑆠𑆼 𑆥𑆷𑆘𑇀𑆪𑆠𑆼 𑆓𑆶𑆫𑆶𑆱𑆤𑇀𑆠𑆠𑆴𑆂 𑇅

𑆄𑆠𑇀𑆩𑆫𑆷𑆥𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆥𑆫𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆑𑆳𑆫𑆴𑆟𑆵 𑇆𑇘/𑇓𑇆

Ato vṛndakramasyānte pūjyate gurusantatiḥ |

Ātmarūpaparijñāne parānugrahakāriṇī || 8/3 ||

Therefore (atas), at the end of the Process of the Vṛndacakram (vṛnda-kramasya-ante), the
uninterrupted series --i.e. lineage-- of Guru-s (guru-santatiḥ) (, that is) the bestower of
Supreme Grace (parā-anugraha-kāriṇī), is worshipped (pūjyate) during the Attainment of the
Nature of the Self (ātmā-rūpa-parijñāne). || 8/3 ||

𑆃𑆠 𑆄𑆠𑇀𑆩𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆱𑆩𑇀𑆥𑆤𑇀𑆤𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆂 𑇅

𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆳𑆱𑆤𑆳𑆮𑆴𑆢𑇀𑆣𑆂 𑆥𑆷𑆘𑆤𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇘/𑇔𑇆

Ata ātmaparijñāne sampanne nirvikalpakaḥ |

Vikalpavāsanāviddhaḥ pūjanātmā pravartate || 8/4 ||

Hence (atas), when the Attainment of one’s Self is accomplished (ātmā-parijñāne…

sampanne), the Essence of the Act of Worship (pūjana-ātmā) arises (pravartate) (in the form
of) thoughtlessness (nirvikalpakaḥ) (, though it is) mixed with the impressions of thoughts
(vikalpa-vāsanā-āviddhaḥ). || 8/4 ||

𑆥𑆷𑆘𑆳 𑆤𑆳𑆩 𑆤 𑆥𑆶𑆰𑇀𑆥𑆳𑆢𑇀𑆪𑆽𑆫𑇀𑆪𑆳 𑆩𑆠𑆴𑆂 𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆢𑆸𑆞𑆳 𑇅

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆼 𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆱𑆳 𑆥𑆷𑆘𑆳 𑆲𑇀𑆪𑆳𑆢𑆫𑆳𑆬𑇀𑆬𑆪𑆳 𑇆𑇘/𑇕𑇆

Pūjā nāma na puṣpādyairyā matiḥ kriyate dṛḍhā |

Nirvikalpe mahāvyomni sā pūjā hyādarāllayā || 8/5 ||

Worship (pūjā) is truly (nāma) not (na) (performed) with flowers, etc. (puṣpa-ādyaiḥ). Pūjā or
Worship (pūjā) is (sā) really (hi) (that State of one’s) intellect (matiḥ) which is (yā)
respectfully (ādarāt) made (kriyate) solid (dṛḍhā) (and becomes) dissolved (layā) in
Thoughtlessness (nirvikalpe) (that is) the Supreme Sky of Consciousness (mahā-vyomni). ||
8/5 ||

𑆅𑆠𑆴 𑆥𑆷𑆘𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆤𑆳𑆠𑇀 𑇅

𑆱𑇀𑆮𑆱𑆕𑇀𑆑𑆾𑆖𑆑𑆬𑆳𑆬𑆾𑆥𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆲𑆴 𑆥𑆷𑆘𑆤𑆩𑇀 𑇆𑇘/𑇖𑇆

Iti pūjāsvarūpasya tattvataḥ pratipādanāt |

Svasaṅkocakalālope nirvikalpaṃ hi pūjanam || 8/6 ||

This means (iti) in real sense (tattvataḥ): due to the real attainment (pratipādanāt…tattvataḥ)
of the Essence of Worship or Pūjā (pūjā-svarūpasya), the Act of Worship (pūjanam)
(becomes) thoughtless (nirvikalpam…hi) in the absence of one’s contracting power (sva-
saṅkoca-kalā-lope). || 8/6 ||

Notes:

When the Process of Vṛnda is over, ‘remaining in Thoughtless condition’ becomes Pūjā or
Worship of one’s own Self.

𑆥𑆚𑇀𑆖𑆳𑆑𑆳𑆯𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆒𑆖𑆑𑇀𑆫𑆱𑇀𑆪𑆳𑆤𑆶𑆫𑆷𑆥𑆠𑆂 𑇅
𑆪𑆾𑆤𑇀𑆪𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆫𑆷𑆥𑆼𑆟 𑆥𑆷𑆘𑆤𑆳𑆠𑇀𑆩𑆳 𑆪𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇘/𑇗𑇆

Pañcākāśasvarūpasya khacakrasyānurūpataḥ |
Yonyādipañcarūpeṇa pūjanātmā yataḥ sthitaḥ || 8/7 ||

Because (yataḥ) the Essence of Worship (pūjana-ātmā) appears (sthitaḥ) suitably

(anurūpataḥ) to the Wheel of Consciousness (kha-cakrasya) (according) to the Essential
Nature of the Five Voids (pañca-ākāśa-svarūpasya), (It appears) in the fivefold form of the
Yoni-s or Wombs (yoni-ādi-pañca-rūpeṇa). || 8/7 ||
𑆠𑆠𑇀𑆫 𑆪𑆾𑆤𑆴𑆫𑇀𑆩𑆲𑆳𑆱𑆠𑇀𑆠𑆳𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆱𑆫𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆳𑆩𑇀 𑇅
𑆩𑆲𑆳𑆪𑆾𑆤𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪𑆳𑆥𑆴 𑆑𑆳𑆪𑆳𑆠𑇀𑆩𑆠𑆪𑆾𑆢𑆴𑆠𑆳 𑇆𑇘/𑇘𑇆

Tatra yonirmahāsattāviśrāntiḥ sarvasaṃvidām |

Mahāyonisvarūpasyāpi kāyātmatayoditā || 8/8 ||

There (tatra), (the first) Yoni (yoniḥ) is ‘Resting in the Absolute Existence (mahā-sattā-
viśrāntiḥ) of all perceptions’ (sarva-saṃvidām), though (api) (secondly It) rises (uditā) by
means of the nature of the multitude (kāya-ātmatayā) of the Essential Nature of the Great
Womb (mahā-yoni-svarūpasya). || 8/8 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆨𑆷𑆩𑆴𑆑𑆳𑆮𑆫𑇀𑆠𑆯𑆕𑇀𑆒𑆪𑆾𑆤𑆴𑆠𑆪𑆾𑆢𑆴𑆠𑆳 𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆨𑆷𑆪𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑆢𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇘/𑇙𑇆

𑆥𑆢𑇀𑆩𑆪𑆾𑆤𑆴𑆠𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆳 𑆠𑆠𑆾𑇁𑆥𑆴 𑆥𑆫𑆩𑆼 𑆥𑆢𑆼 𑇅

𑆤𑆴𑆘𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆩𑆳𑆥𑆤𑇀𑆤𑆾 𑆢𑆴𑆮𑇀𑆪𑆪𑆾𑆤𑆴𑆠𑆪𑆾𑆢𑆴𑆠𑆳 𑇆𑇘/𑇑𑇐𑇆

Prameyabhūmikāvartaśaṅkhayonitayoditā |
Pratyāvṛttikramādbhūyaḥ svarūpapadarūpiṇī || 8/9 ||

Padmayonitayākhyātā tato'pi parame pade |

Nijaviśrāntimāpanno divyayonitayoditā || 8/10 ||

Due to the Process of ‘frequently turning back (to subjectivity)’ (prati-āvṛtti-kramāt…bhūyaḥ)

(, It --i.e. the Yoni or Resting in Existence--) rises (uditā) as the State of the Womb of
Libation (that is) the whirlpool --i.e. cyclical nature-- of the stage of objects (prameya-
bhūmikā-āvarta-śaṅkha-yoni-tayā).

(It is) declared (ākhyātā) as the Yoni of the Lotus (padma-yoni-tayā) (When It) appears as
the State of one’s own Essential Nature (svarūpa-pada-rūpiṇī).

Then (tataḥ…api), having obtained (āpannaḥ) one’s own (ability to) Rest (nija-viśrāntim) in
the Supreme (parame) State (pade), (It) rises (uditā) as the State of the Divine Womb --i.e.
the Fifth State-- (divya-yoni-tayā). || 8/9-10 ||

Notes:

The Womb Libation or Śaṅkhayoniḥ is the Act of Carvaṇam or Chewing.

The Womb of the Lotus is the Act of Alaṃgrāsaḥ or Kālagrāsaḥ.

The Divine Womb is the Fifth State, Devī Herself.

𑆅𑆠𑆴 𑆱𑆁𑆑𑇀𑆰𑆼𑆥𑆠𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑆚𑇀𑆖𑆮𑆳𑆲𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆪𑆠𑇀 𑇅

𑆠𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆳𑆫𑆷𑆥𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆥𑆷𑆘𑆤𑆾𑆢𑆪𑆂 𑇆𑇘/𑇑𑇑𑇆

Iti saṃkṣepatastattvaṃ pañcavāhakramasya yat |

Tannirvikalpatārūpasṛṣṭyātmā pūjanodayaḥ || 8/11 ||

(This) briefly (saṃkṣepataḥ) means (iti): (It is) the (tat) Reality (tattvam) of the Process of the
Fivefold Flow (of the Devīcakram) (pañca-vāha-kramasya) which (yat) is the Rising of
Worship (pūjana-udayaḥ), (and this Rising is) characterized by the Manifestation of the
Nature of the State of Thoughtlessness (nirvikalpatā-rūpa-sṛṣṭi-ātmā). || 8/11 ||

Notes:

The Sṛṣṭikramaḥ or the Sequence of the Manifestation (of Thoughtlessness) consists of the
Five Wombs in which Thoughtlessness is born.

𑆪𑆶𑆓𑆤𑆳𑆡𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆱𑆫𑇀𑆮𑆢𑆳𑆱𑇀𑆪 𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑇀𑆪𑆠𑆂 𑇅

𑆃𑆠𑆱𑇀𑆠𑆢𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆮𑆼𑆤 𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆥𑆷𑆘𑆤𑆑𑇀𑆫𑆩𑆂 𑇆𑇘/𑇑𑇒𑇆

Yuganāthaprasādena sarvadāsya sthitiryataḥ |

Atastadātmakatvena sthityātmā pūjanakramaḥ || 8/12 ||

Because (yataḥ), Its --i.e. the Thoughtless State’s-- (asya) eternal (sarvadā) Establishment
(sthitiḥ) (takes place) through the Favor of the Yuganātha-s (yuga-nātha-prasādena); hence
(ataḥ), by means of the Essence of Their Favor (tat-ātmakatvena), the Process of Worship
(takes place) (pūjana-kramaḥ) (when It is) characterized by the Maintenance (of the Nature
of the State of Thoughtlessness) (sthiti-ātmā). || 8/12 ||

Notes:

The Sthitikramaḥ or the Sequence of the Maintenance (of Thoughtlessness) consists of the
Favor of the Yuganātha-s, Who govern the five mudrā-s which maintain Thoughtlessness.

𑆠𑆠𑇀𑆫 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆫𑆷𑆥𑆁 𑆒𑆓𑆼𑆤𑇀𑆢𑇀𑆫𑆳𑆠𑇀𑆩𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆥𑆚𑇀𑆖𑆳𑆑𑆳𑆯𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆪 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳𑆩𑆪𑆩𑇀 𑇆𑇘/𑇑𑇓𑇆

Tatra vyomeśvarīrūpaṃ khagendrātmatayā sthitam |

Pañcākāśasvabhāvasya nirāvaraṇatāmayam || 8/13 ||

There (tatra), the Nature of Vyomeśvarī (vyoma-īśvarī-rūpam) (, which) consists of the

Unveiled State (nirāvaraṇatā-mayam), appears (sthitam) as the Essential Nature of the
Fivefold Void (pañca-ākāśa-sva-bhāvasya) by means of the State of Khegendra --i.e. by
means of the Favor of Khagendra-- (khagendra-ātmatayā). || 8/13 ||

𑆩𑆳𑆤𑆩𑆼𑆪𑆩𑆪𑆱𑇀𑆮𑆳𑆕𑇀𑆓𑆱𑆕𑇀𑆑𑆾𑆖𑆥𑇀𑆫𑆱𑆫𑆑𑇀𑆰𑆩𑆩𑇀 𑇅
𑆒𑆼𑆖𑆫𑆵𑆨𑆷𑆖𑆫𑆵𑆫𑆷𑆥𑆁 𑆑𑆷𑆫𑇀𑆩𑆤𑆳𑆡𑆠𑆪𑆾𑆢𑆴𑆠𑆩𑇀 𑇆𑇘/𑇑𑇔𑇆

Mānameyamayasvāṅgasaṅkocaprasarakṣamam |
Khecarībhūcarīrūpaṃ kūrmanāthatayoditam || 8/14 ||

The Nature of Khecarī (and) Bhūcarī (khecarī-bhūcarī-rūpam), rises (uditam) by means of

the State of Kūrmanātha --i.e. by means of the Favor of Kūrmanātha, the ‘Tortoise Lord’--
(kūrma-nātha-tayā), (as It) can manifest the withdrawal of one’s limbs that are cognition and
objects (māna-meya-maya-svāṅga-saṅkoca-prasara-kṣamam). || 8/14 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑇀𑆪 𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆫𑆷𑆥𑆑𑆸𑆠𑇀 𑇅

𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵𑆫𑆷𑆥𑆁 𑆩𑆼𑆰𑆤𑆳𑆡𑆠𑆪𑆾𑆢𑆴𑆠𑆩𑇀 𑇆𑇘/𑇑𑇕𑇆

Pratyāvṛttyā prameyasya mahāsaṃhārarūpakṛt |

Saṃhārabhakṣiṇīrūpaṃ meṣanāthatayoditam || 8/15 ||

The Nature of Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī-rūpam) rises (uditam) by means of the

State of Meṣanātha --i.e. by means of the Favor of Meṣanātha-- (meṣanāthatayā), (when It
is) assuming the form of the Great Dissolution (mahā-saṃhāra-rūpakṛt) of objectivity
(prameyasya) by turning back (to Subjectivity) (pratyāvṛttyā). || 8/15 ||

𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆩𑆪𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆖𑇀𑆗𑆤𑇀𑆢 𑆅𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇅

𑆫𑆿𑆢𑇀𑆫𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆫𑆷𑆥𑆁 𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆗𑆤𑇀𑆢𑆠𑆪𑆾𑆢𑆴𑆠𑆩𑇀 𑇆𑇘/𑇑𑇖𑇆

Bhāvātmamayarūpatvātmacchanda iti vastutaḥ |

Raudraraudreśvarīrūpaṃ śrīmacchandatayoditam || 8/16 ||

In reality (vastutaḥ), due to that Nature (which) consists of the Essence of manifestation
(bhāva-ātmā-maya-rūpatvāt), the Nature of Raudraraudreśvarī (raudra-raudra-īśvarī-rūpam)
(is) Macchanda (Himself) (macchanda…iti) (, and It) rises (uditam) by means of the State of
Venerable Macchanda --i.e. by means of the Favor of Venerable Macchandanātha-- (śrī-
macchandatayā). || 8/16 ||

𑆠𑆢𑆴𑆠𑇀𑆡𑆁 𑆪𑆶𑆓𑆤𑆳𑆡𑆳𑆤𑆳𑆁 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇅

𑆃𑆢𑆸𑆰𑇀𑆛𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆮𑆴𑆰𑇀𑆛𑆁 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆑𑆩𑇀 𑇆𑇘/𑇑𑇗𑇆

Taditthaṃ yuganāthānāṃ vyāptisāratayā sthitam |

Adṛṣṭavigrahāviṣṭaṃ vyomeśvaryādipañcakam || 8/17 ||

Hence (ittham), the (tat) Fivefold (Flow) of Vyomeśvarī, etc. (vyoma-īśvarī-ādi-pañcakam)

appears (sthitam) as the State of the Flow of the Pervasion (vyāpti-sāratayā) of the
Yuganātha-s (yuga-nāthānām), (and such Flow is) filled with the Embodiment of the Invisible
(adṛṣṭa-vigraha-āviṣṭam). || 8/17 ||

𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆱𑇀𑆡𑆽𑆫𑇀𑆪𑆼𑆟 𑆠𑆢𑆤𑆤𑇀𑆠𑆫𑆩𑇀 𑇅
𑆢𑆼𑆮𑆠𑆳𑆫𑆷𑆥𑆩𑆳𑆱𑆳𑆢𑇀𑆪 𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆟𑆳𑆠𑇀 𑇆𑇘/𑇑𑇘𑇆

𑆩𑆤𑆱𑆂 𑆒𑆟𑇀𑆝𑆤𑆾𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆳 𑆍𑆑𑆳𑆢𑆯𑆩𑆫𑆵𑆖𑆴𑆑𑆳𑆂 𑇅

𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆢𑇀𑆪𑆳 𑆍𑆰 𑆱𑆁𑆲𑆳𑆫𑆂 𑆥𑇀𑆫𑆣𑆳𑆤𑆂 𑆥𑆷𑆘𑆤𑆑𑇀𑆫𑆩𑆂 𑇆𑇘/𑇑𑇙𑇆

Avikalpakavijñānasthairyeṇa tadanantaram |
Devatārūpamāsādya svasvātantryavijṛmbhaṇāt || 8/18 ||

Manasaḥ khaṇḍanodyuktā ekādaśamarīcikāḥ |

Buddhyādyā eṣa saṃhāraḥ pradhānaḥ pūjanakramaḥ || 8/19 ||
Then (tat-anantaram), after acquiring (āsādya) the Nature of the Deity --i.e. of
Consciousness-- (devatā-rūpam) through the Firmness of Thoughtless Wisdom (avikalpaka-
vijñāna-sthairyeṇa) due to the Blossoming of one’s own Freedom (sva-svātantrya-
vijṛmbhaṇāt), the eleven Rays (ekādaśa-marīcikāḥ) (rise) intent upon the act of breaking
(khaṇḍana-udyuktāḥ) the mind (manasaḥ). This (eṣa) dissolution (saṃhāraḥ) begins with the
intellect (buddhi-ādyāḥ), (and It) is the main (pradhānaḥ) Process of Worship (pūjana-
kramaḥ). || 8/18-19 ||

Notes:

The Saṃhārakramaḥ or the Sequence of Dissolution consists of the breaking of limitations in

the form of the dissolution of mind.

𑆱𑆫𑇀𑆓𑆳𑆮𑆠𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆩𑆴𑆠𑇀𑆡𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇅
𑆥𑆷𑆘𑆤𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆑𑇀𑆫𑆩𑆾𑇁𑆪𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆂 𑇆𑇘/𑇒𑇐𑇆

Sargāvatārasaṃhāracakrāṇāmitthamiṣyate |
Pūjanātmasvarūpāṇāṃ kramo'yaṃ nirvikalpakaḥ || 8/20 ||

Thus (ittham), this (ayam) Process (kramaḥ) of the Wheels of manifestation, maintenance
and dissolution or Sṛṣṭikramaḥ, Sthitikramaḥ and Saṃhārakramaḥ (sarga-avatāra-saṃhāra-
cakrāṇām) (Which revolve) as the Essential Nature of Pūjanam or the Act of Worship
(pūjana-ātma-svarūpāṇām) is considered to be (iṣyate) Thoughtless --i.e. it is beyond
conceptual awareness-- (nirvikalpakaḥ). || 8/20 ||

𑆃𑆠𑇀𑆫𑆳𑆣𑆴𑆫𑆷𑆞𑆮𑆸𑆠𑇀𑆠𑆵𑆤𑆳𑆁 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆳𑆮𑆱𑆫𑆼𑇁𑆥𑆴 𑆪𑆠𑇀 𑇅

𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆾 𑆨𑆮𑆼𑆤𑇀𑆤𑆴𑆠𑇀𑆪𑆁 𑆤𑆳𑆤𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆰𑆶 𑇆𑇘/𑇒𑇑𑇆

Atrādhirūḍhavṛttīnāṃ vyutthānāvasare'pi yat |

Kālagrāso bhavennityaṃ nānānubhavabhūmiṣu || 8/21 ||

There (atra), in (these) activities of ascending (adhirūḍha-vṛttīnām) even (api) in the course
of vyutthāna (vyutthāna-avasare), which (yat) becomes (bhavet) eternal (nityam) on the
sphere of various experiences (nānā-anubhava-bhūmiṣu), the Consuming of Time (takes
place) (kāla-grāsaḥ). || 8/21 ||

𑆃𑆠𑆂 𑆥𑆷𑆘𑆤𑆫𑆷𑆥𑆾𑇁𑆪𑆩𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆇𑆥𑆢𑆼𑆯𑆠𑆫𑆾𑆂 𑆥𑆶𑆰𑇀𑆥𑆁 𑆖𑆴𑆢𑆳𑆩𑆾𑆢𑆩𑆤𑆾𑆲𑆫𑆩𑇀 𑇆𑇘/𑇒𑇒𑇆

Ataḥ pūjanarūpo'yamātmajñānatayā sthitaḥ |

Upadeśataroḥ puṣpaṃ cidāmodamanoharam || 8/22 ||

Hence (ataḥ), this (ayam) Nature of the Act of Worship (pūjana-rūpaḥ) appears (sthitaḥ) as
the State of the Knowledge of the Self (ātmā-jñānatayā), (when) the Flower (puṣpam) of the
Tree of Instruction --i.e. Kathanam-- (blossoms) (upadeśataroḥ) (, and) catches one’s heart
by the Bliss of Consciousness (cit-āmoda-manas-haram). || 8/22 ||
𑆠𑆠𑆾𑇁𑆥𑆴 𑆱𑆫𑇀𑆮𑆮𑆸𑆠𑇀𑆠𑆴𑆤𑆳𑆁 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑆶𑆫𑆱𑇀𑆱𑆫𑆩𑇀 𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆱𑆕𑇀𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇘/𑇒𑇓𑇆

Tato'pi sarvavṛttināṃ kālagrāsapurassaram |

Nirāvaraṇaviśrāntiḥ saṅkramātmā pravartate || 8/23 ||

Then (tataḥ…api), along with the Consuming of Time (kāla-grāsa-purassaram), Unveiled

Reposing (nirāvaraṇa-viśrāntiḥ) takes place (pravartate) in all the activities (sarva-vṛttinām),
(and this is) the Essence of Saṅkrama or the Transmission (of Truth) (saṅkrama-ātmā). ||
8/23 ||

𑆑𑆡𑆤𑆳𑆢𑆼𑆮 𑆪𑆼𑆰𑆳𑆁 𑆠𑆢𑇀𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆘𑆳𑆪𑆠𑆼 𑆥𑆫𑆳 𑇅

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆳𑆥𑆼𑆑𑇀𑆰𑆳𑆁 𑆤 𑆑𑆶𑆫𑇀𑆮𑆠𑆼 𑇆𑇘/𑇒𑇔𑇆

Kathanādeva yeṣāṃ tadviśrāntirjāyate parā |

Sṛṣṭisthitisaṃhāracakrāpekṣāṃ na kurvate || 8/24 ||

(Those) Whose (yeṣām) Supreme (parā) Reposing in That (tat-viśrāntiḥ) prevails (jāyate)
only (eva) through Kathanam or Oral Instruction --i.e. without the preceding phase of
Pūjanam-- (kathanāt) do not (na) take hold (kurvate) of dependency on the wheels of
manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṃhāra-cakra-apekṣām). || 8/24 ||

𑆮𑆸𑆤𑇀𑆢𑆑𑇀𑆫𑆩𑆳𑆤𑆤𑇀𑆠𑆫𑆁 𑆠𑆽𑆫𑆤𑆳𑆒𑇀𑆪𑆁 𑆖𑆑𑇀𑆫𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇅

𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆖𑆑𑇀𑆫𑆠𑇀𑆫𑆴𑆠𑆪𑆁 𑆠𑆤𑇀𑆩𑆠𑆼 𑆤𑆽𑆮 𑆥𑆷𑆘𑇀𑆪𑆠𑆼 𑇆𑇘/𑇒𑇕𑇆

Vṛndakramānantaraṃ tairanākhyaṃ cakramiṣyate |

Sṛṣṭyādicakratritayaṃ tanmate naiva pūjyate || 8/25 ||

(That which) follows the Vṛndakrama or the Process of Totality (vṛnda-krama-anantaram) is

called (iṣyate) the Wheel (cakram) of the Nameless (anākhyam) by them (taiḥ), (and) the
threefold Wheel of manifestation, etc. (sṛṣṭi-ādi-cakra-tritayam) is not at all (na…eva) to be
worshipped (pūjyate) in their doctrine (tat-mate). || 8/25 ||

𑆃𑆱𑇀𑆩𑆤𑇀𑆩𑆠𑆼𑇁𑆥𑆴 𑆠𑆢𑆥𑆴 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆳𑆫𑇀𑆡𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇅

𑆍𑆠𑆠𑇀𑆱𑆩𑆳𑆫𑆷𑆞𑆴𑆮𑆯𑆳𑆠𑇀𑆥𑇀𑆫𑆨𑆳𑆮𑆾 𑆲𑆴 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇘/𑇒𑇖𑇆

Asmanmate'pi tadapi paripūrṇārthamiṣyate |

Etatsamārūḍhivaśātprabhāvo hi pravartate || 8/26 ||

Though in our doctrine (asman-mate…api), only that --i.e. Worship of the Wheels of
manifestation, etc.-- (tat…api) is called (iṣyate) the ‘Attainment of one’s goal’ (pari-pūrṇa-
artham). Due to the Power of Ascending to This (etat-samārūḍhi-vaśāt), the Splendour or
Dignity (of Consciousness) (prabhāvaḥ…hi) takes place (pravartate). || 8/26 ||

𑆍𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆩𑇀𑆨𑆷𑆠𑆮𑆵𑆫𑆳𑆮𑆬𑇀𑆪𑆳𑆢𑆴𑆠𑆫𑇀𑆥𑆟𑆳𑆠𑇀 𑇅
𑆄𑆱𑆵𑆢𑇀𑆮𑆳𑆩𑆤𑆮𑆵𑆫𑆱𑇀𑆪 𑆮𑆴𑆢𑇀𑆮𑆼𑆰𑆱𑇀𑆠𑆩𑇀𑆨𑆤𑆳𑆢𑆴𑆑𑆩𑇀 𑇆𑇘/𑇒𑇗𑇆

Etadvimarśasambhūtavīrāvalyāditarpaṇāt |
Āsīdvāmanavīrasya vidveṣastambhanādikam || 8/27 ||

This (etat) which (yat) begins with restraining of aversion (vidveṣa-stambhana-adikam), was
manifested (āsīt) for Vāmana --i.e. the Great Hero, who is a Guru of the Krama also known
as Hrasvanātha, the disciple of Venerable Keyūravatī-- (vāmana-vīrasya) due to the
Satisfaction of the Vīrāvalī-s or the Row of Heroes, etc., born from Awareness (vimarśa-
sambhūta-vīrāvalī-ādi-tarpaṇāt). || 8/27 ||

𑆥𑆷𑆘𑆤𑆳𑆠𑇀𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆲𑆴 𑆱𑆴𑆢𑇀𑆣𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶 𑆓𑆢𑇀𑆪𑆠𑆼 𑇅

𑆄𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆳𑆠𑇀𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆪𑆡𑆼𑆖𑇀𑆗𑆩𑆟𑆴𑆩𑆳𑆢𑆪𑆂 𑇆𑇘/𑇒𑇘𑇆

Pūjanātkhecaratvaṃ hi siddhasūtreṣu gadyate |

Ātmajñānātpravartante yathecchamaṇimādayaḥ || 8/28 ||

In the lineage of the Siddha-s (siddha-sūtreṣu) (, this) is called (gadyate) the State of
Existing in the Void of Consciousness (khe-caratvam) (, which rises) from Pūjana or Worship
(pūjanāt). (Then, siddhi-s like) aṇimā, etc. (aṇimā-ādayaḥ) take place (pravartante) at one’s
own will (yathā-iccham) due to the Knowledge of the Self (ātmā-jñānāt). || 8/28 ||

𑆑𑆡𑆤𑆼 𑆥𑆷𑆘𑆤𑆼 𑆖𑆽𑆮 𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆼𑇁𑆥𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆩𑆱𑇀𑆠𑆴 𑆠𑇀𑆫𑆽𑆮𑆴𑆣𑇀𑆪𑆩𑆶𑆢𑇀𑆫𑆼𑆑𑆳𑆢𑇀𑆨𑆼𑆢 𑆅𑆰𑇀𑆪𑆠𑆼 𑇆𑇘/𑇒𑇙𑇆

Kathane pūjane caiva saṅkrāme'pi svabhāvataḥ |

Pratyekamasti traividhyamudrekādbheda iṣyate || 8/29 ||

Due to (its) predominance (udrekāt), the triad (traividhyam) naturally (svabhāvataḥ) exists
(asti) separately (pratyekam) in Kathanam or Oral Instruction (kathane), in Pūjanam or
Worship (pūjane), and (ca…eva) even (api) in Saṅkrāmanam or Transmission (saṅkrāme),
(so it) is said to be (iṣyate) distinction (bhedaḥ). || 8/29 ||

𑆄𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆱𑆩𑆶𑆢𑇀𑆪𑆠𑆽𑆫𑆴𑆠𑆴 𑆤𑆴𑆘𑆽𑆫𑇀𑆨𑆳𑆮𑆳𑆤𑆶𑆨𑆳𑆱𑆳𑆠𑇀𑆩𑆑𑆽𑆂
𑆱𑆁𑆮𑆴𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆱𑆳𑆫𑆠𑆳𑆩𑆶𑆥𑆓𑆠𑆽𑆂 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆨𑆴𑆂 𑆥𑆷𑆘𑆤𑆽𑆂 𑇅

𑆱𑆩𑇀𑆥𑆷𑆫𑇀𑆟𑆳𑆩𑆬𑆱𑆶𑆤𑇀𑆢𑆫𑆳𑆩𑆸𑆠𑆩𑆪𑆱𑇀𑆦𑆳𑆫𑆳𑆱𑆮𑆳𑆤𑆤𑇀𑆢𑆴𑆠𑆳𑆂
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆖𑆫𑆷𑆥𑆲𑆳𑆫𑆫𑆱𑆴𑆑𑆳 𑆤𑆤𑇀𑆢𑆤𑇀𑆠𑆶 𑆪𑆾𑆓𑆴𑆮𑇀𑆫𑆘𑆳𑆂 𑇆𑇘/𑇓𑇐𑇆

Ātmajñānasamudyatairiti nijairbhāvānubhāsātmakaiḥ
saṃvinmajjanasāratāmupagataiḥ sṛṣṭyādibhiḥ pūjanaiḥ |

Sampūrṇāmalasundarāmṛtamayasphārāsavānanditāḥ
kālagrāsacarūpahārarasikā nandantu yogivrajāḥ || 8/30 ||

The multitude of Yogin-s (yogi-vrajāḥ) (who are) delighted due to the Juice of the Expansion
(which) consists of the Nectar of the Accomplished Spotless Beauty (sampūrṇa-amala-
sundara-āmṛta-maya-sphāra-āsava-ānanditāḥ), (and) devoted to offering the caru or
sacrificial substance (contained) in the Consuming of Time (kāla-grāsa-caru-upahāra-
rasikāḥ), must be satisfied (nandantu) with ‘being engaged in the Knowledge of the Self’
(ātmā-jñāna-samudyataiḥ…iti) (that is) one’s own (nijaiḥ) Worship (pūjanaiḥ) characterized
by the Splendour of manifestation (bhāva-anubhāsa-ātmakaiḥ) beginning with sṛṣṭi, etc.
(sṛṣṭi-ādibhiḥ), (Which) comes (upagataiḥ) from the Firmness of Diving into Consciousness
(saṃvit-majjana-sāratām). || 8/30 ||

𑆅𑆠𑆴 𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆖𑆑𑇀𑆫𑆤𑆴𑆫𑆷𑆥𑆟𑆁 𑆤𑆳𑆩 𑆃𑆰𑇀𑆛𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆂𑇆

Iti mahānayaprakāśe sṛṣṭyādicakranirūpaṇaṃ nāma aṣṭamollāsaḥ ||

Here ends (iti) the Eight Outpouring (aṣtam-ullāsaḥ) with the name of (nāma)
‘Sṛṣṭyādicakranirūpaṇam’ or ‘Investigation of the Wheel of Manifestation, etc.’ (sṛṣṭi-ādi-
cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||

Ninth Outpouring: Anākhyacakranirūpaṇam

Investigation of the Wheel of the Nameless

𑆪𑆠𑇀𑆱𑆫𑇀𑆓𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆸𑆠𑆴𑆑𑇀𑆫𑆩𑆩𑆪𑆽𑆯𑇀𑆖𑆑𑇀𑆫𑆽𑆫𑆶𑆥𑆳𑆫𑆷𑆥𑆴𑆠𑆁
𑆤 𑆱𑇀𑆮𑆱𑇀𑆩𑆳𑆖𑇀𑆖𑇀𑆪𑆮𑆠𑆼 𑆩𑆤𑆳𑆓𑆥𑆴 𑆥𑆢𑆳𑆢𑇀𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆬𑆳𑆨𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆠𑇀 𑇅

𑆄𑆮𑆴𑆯𑇀𑆪𑆳𑆡 𑆠𑆢𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆑𑆬𑆾𑆠𑇀𑆠𑆴𑆫𑇀𑆟𑆥𑇀𑆫𑆡𑆁 𑆱𑆳𑆩𑇀𑆥𑇀𑆫𑆠𑆁

𑆠𑆠𑇀𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆩𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆩𑆶𑆖𑆴𑆠𑆽𑆫𑇀𑆪𑆶𑆑𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆽𑆫𑇀𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇆𑇙/𑇑𑇆

Yatsargasthitisaṃhṛtikramamayaiścakrairupārūpitaṃ
na svasmāccyavate manāgapi padādviśrāntilābhātmikāt |

Āviśyātha tadakramakramakalottirṇaprathaṃ sāmprataṃ

tatsaṅkrāmamanākhyacakramucitairyuktikramairdṛśyate || 9/1 ||

Now (atha), having properly entered (āviśya…sāmpratam) that (tat) which (yat) transcends
the perception of succession and non-succession (akrama-krama-kalā-uttirṇa-pratham) (,
and) presented (upārūpitam) through the Wheels (cakraiḥ) (which are) made of the process
of manifestation, maintenance and dissolution (sarga-sthiti-saṃhṛti-krama-mayaiḥ) (, and)
does not at all (na…manāk…api) deviate (cyavate) from one’s own (svasmāt) condition
(padāt) (because It is) characterized by the Attainment of Reposing (in Consciousness)
(viśrānti-lābha-ātmikāt), that (tat) Anākhyacakram or the Wheel of the Nameless --i.e. the
Wheel of one’s own Self-- (anākhya-cakram) (which) is Saṅkrāma or Transmission --i.e. the
passage of escape from duality-- (saṅkrāmam) will be explained (dṛśyate) through a proper
(ucitaiḥ) process of reasoning (yukti-kramaiḥ). || 9/1 ||

𑆅𑆠𑇀𑆡𑆁 𑆓𑆶𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆢𑆼𑆮𑆳𑆤𑆳𑆁 𑆑𑆡𑆤𑆳𑆢𑆴𑆑𑆩𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

𑆬𑆾𑆬𑆵𑆨𑆳𑆮𑆱𑇀𑆡𑆴𑆠𑆁 𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆰𑆶 𑇆𑇙/𑇒𑇆

Itthaṃ gurvātmadevānāṃ kathanādikamātmanā |

Lolībhāvasthitaṃ nityaṃ sarvānubhavabhūmiṣu || 9/2 ||

Thus (ittham), Kathanam or Instructions, etc. (kathana-ādikam) of the Deities (whose)

Essence is the Guru (guru-ātmā-devānām), are always (nityam) resting in fusion (lolī-bhāva-
sthitam) in the planes of all perceptions (sarva-anubhava-bhūmiṣu) by means of the Self
(ātmanā). || 9/2 ||

𑆃𑆨𑆼𑆢𑆾𑇁𑆥𑆴 𑆑𑆴𑆬𑆾𑆢𑇀𑆫𑆼𑆑𑆳𑆢𑆼𑆠𑆼𑆰𑆳𑆁 𑆨𑆼𑆢 𑆅𑆰𑇀𑆪𑆠𑆼 𑇅

𑆠𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪𑆳𑆤𑆶𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆩𑆼𑆪𑆁 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑇀𑆪𑆠𑆼 𑇆𑇙/𑇓𑇆

Abhedo'pi kilodrekādeteṣāṃ bheda iṣyate |

Tamāśrityānurūpeṇa prameyaṃ pratipādyate || 9/3 ||

Though (api) it is truly (kila) non-duality (abhedaḥ), (it is) considered to be (iṣyate) duality
(bhedaḥ) due to the abundance of these --i.e. the succession of means-- (eteṣām…udrekāt).
Having taken shelter in That accordingly (tam…āśritya…anurūpeṇa), objectivity --i.e. the
measurable-- (prameyam) is attained (pratipādyate). || 9/3 ||

𑆥𑇀𑆫𑆳𑆪𑆾 𑆲𑆴 𑆩𑆽𑆡𑆶𑆤𑆼 𑆩𑆢𑇀𑆪𑆼 𑆩𑆳𑆁𑆱𑆼 𑆖 𑆥𑆫𑆴𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇅

𑆄𑆱𑆑𑇀𑆠𑆴𑆂 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆷𑆤𑆳𑆁 𑆮𑆴𑆯𑆼𑆰𑆳𑆠𑇀𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀𑆑𑇀𑆮𑆖𑆴𑆠𑇀 𑇆𑇙/𑇔𑇆

Prāyo hi maithune madye māṃse ca paridṛśyate |

Āsaktiḥ sarvajantūnāṃ viśeṣātkasyacitkvacit || 9/4 ||

As a rule (prāyaḥ…hi), because of (personal) differences between limited beings (sarva-

jantūnām…viśeṣāt), in maithuna or sexual intercourse (maithune), in (drinking) wine (madye)
and (ca) (eating) meat (māṃse), attachment (āsaktiḥ) is to be observed (paridṛśyate). To
each their own (kasyacit…kvacit). || 9/4 ||

𑆪𑆢𑆴 𑆠𑆠𑇀𑆠𑇀𑆪𑆳𑆓𑆱𑆁𑆫𑆩𑇀𑆨𑆂 𑆥𑆷𑆫𑇀𑆮𑆁 𑆠𑆼𑆰𑆳𑆁 𑆮𑆴𑆣𑆵𑆪𑆠𑆼 𑇅

𑆇𑆥𑆢𑆼𑆯𑆾 𑆤 𑆱 𑆩𑆤𑆳𑆓𑆥𑆴 𑆖𑆴𑆠𑇀𑆠𑆼 𑆥𑇀𑆫𑆫𑆾𑆲𑆠𑆴 𑇆𑇙/𑇕𑇆

Yadi tattyāgasaṃrambhaḥ pūrvaṃ teṣāṃ vidhīyate |

Upadeśo na sa manāgapi citte prarohati || 9/5 ||

If (yadi) eagerness for rejecting these (tat-tyāga-saṃrambhaḥ) (would) occur (vidhīyate) in

them (teṣām) in the beginning (of their spiritual path) (pūrvam), the (saḥ) Instruction or
Teaching (upadeśaḥ) cannot (na) grow (prarohati) in (their) mind (citte) at all (manāk…api).
|| 9/5 ||

Notes:

If the teacher wants them reject their attachments in the beginning, they cannot hear the
teachings because they feel attacked.

𑆘𑆤𑇀𑆩𑆳𑆤𑇀𑆠𑆫𑆯𑆠𑆳𑆧𑇀𑆪𑆱𑇀𑆠𑆳 𑆮𑆴𑆰𑆪𑆼𑆰𑆶 𑆩𑆠𑆴𑆫𑇀𑆤𑆸𑆟𑆳𑆩𑇀 𑇅

𑆘𑆫𑆢𑇀𑆓𑆿𑆫𑆴𑆮 𑆱𑆱𑇀𑆪𑆼𑆨𑇀𑆪𑆂 𑆱𑆳 𑆲𑆴 𑆢𑆶𑆂𑆒𑆼𑆤 𑆮𑆳𑆫𑇀𑆪𑆠𑆼 𑇆𑇙/𑇖𑇆

Janmāntaraśatābyastā viṣayeṣu matirnṛṇām |

Jaradgauriva sasyebhyaḥ sā hi duḥkhena vāryate || 9/6 ||
There is desire (matiḥ) for objects (viṣayeṣu) in human beings (nṛṇām) for hundreds of past
lives (janma-antara-śatābyaḥ…tāḥ), so (hi) it (sā) is hard (duḥkhena) to conceal (such desire
in them) (vāryate), like (as it is hard to make) an old cow (jarat-gauḥ…iva) (stop eating)
grass (sasyebhyaḥ). || 9/6 ||

𑆅𑆠𑆴 𑆱𑆁𑆮𑆳𑆢𑆠𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆾 𑆲𑆴 𑆢𑆶𑆰𑇀𑆑𑆫𑆂 𑇅

𑆃𑆨𑇀𑆪𑆱𑆷𑆪𑆤𑇀𑆠𑆴 𑆠𑆼 𑆪𑆱𑇀𑆩𑆳𑆢𑆶𑆥𑆢𑆼𑆯𑆑𑆫𑆳𑆪 𑆖 𑇆𑇙/𑇗𑇆

Iti saṃvādatasteṣāṃ parityāgo hi duṣkaraḥ |

Abhyasūyanti te yasmādupadeśakarāya ca || 9/7 ||

This means (iti): Rejection (of these things) --i.e. rejection of desires-- (parityāgaḥ…hi) is
difficult (duṣkaraḥ) for them (teṣām) (when it comes) from teachings --i.e. if that is what the
teaching says they should do-- (saṃvādataḥ), because (yasmāt) they (te) can even (ca) be
angry (abhyasūyanti) with the teacher (upadeśakarāya). || 9/7 ||

𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆾𑆥𑆨𑆾𑆓𑆳𑆠𑇀𑆩𑆥𑆷𑆫𑇀𑆮𑆁 𑆪𑆠𑇀𑆠𑆷𑆥𑆢𑆴𑆯𑇀𑆪𑆠𑆼 𑇅
𑆠𑆠𑇀𑆫𑆳𑆣𑆴𑆫𑆷𑆞𑆴𑆫𑇀𑆬𑆾𑆑𑆱𑇀𑆪 𑆯𑇀𑆫𑆢𑇀𑆣𑆳𑆥𑆷𑆫𑇀𑆮𑆁 𑆥𑇀𑆫𑆘𑆳𑆪𑆠𑆼 𑇆𑇙/𑇘𑇆

Yathāsthitopabhogātmapūrvaṃ yattūpadiśyate |
Tatrādhirūḍhirlokasya śraddhāpūrvaṃ prajāyate || 9/8 ||

The nature of their actual enjoyment is (that) which is to be taught at first --i.e. in the
beginning, the teachings have to be formulated according to the desires of the seekers
without fighting against their attachments-- (yat…tu…yathāsthita-upabhoga-ātmā…
pūrvam…upadiśyate), then (tatra) faith rises at first (śraddhā-pūrvam…prajāyate) in worldy
beings (lokasya) (, and a gradual) development (of understanding takes place) (adhirūḍhiḥ).
|| 9/8 ||

𑆥𑇀𑆫𑆡𑆽𑆑𑆫𑆷𑆥𑆳𑆨𑆳𑆮𑆳𑆖𑇀𑆖 𑆤𑆴𑆫𑇀𑆲𑇀𑆮𑆴𑆪𑆤𑇀𑆠𑆼 𑆠𑆠𑆂 𑆑𑆡𑆩𑇀 𑇅

𑆥𑇀𑆫𑆡𑆳𑆪𑆳 𑆨𑆳𑆮𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆁 𑆫𑆷𑆥𑆁 𑆠𑆢𑇀𑆨𑆴𑆢𑇀𑆪𑆠𑆼 𑆑𑆡𑆩𑇀 𑇆𑇙/𑇙𑇆

Prathaikarūpābhāvācca nirhviyante tataḥ katham |

Prathāyā bhāvaparyantaṃ rūpaṃ tadbhidyate katham || 9/9 ||

Therefore (tataḥ), how (katham) to ask them (to do that) (nirhviyante) if they lack a solitary
form of perception (prathā-eka-rūpa-abhāvāt), (and) how (katham) that (tat) nature (rūpam)
(which) is at the end of manifestation (bhāva-paryantam) becomes divided (bhidyate)
through perception (prathāyāḥ)? || 9/9 ||

𑆨𑆼𑆢𑆯𑇀𑆖𑆼𑆢𑇀𑆑𑆬𑇀𑆥𑇀𑆪𑆠𑆼 𑆠𑆫𑇀𑆲𑆴 𑆑𑆬𑇀𑆥𑆤𑆼𑆪𑆁 𑆤 𑆱𑆠𑇀𑆪𑆨𑆷𑆂 𑇅

𑆱𑇀𑆦𑆶𑆫𑆟𑆳𑆢𑆼𑆮 𑆮𑆽 𑆠𑆼𑆰𑆳𑆁 𑆓𑆳𑆬𑆤𑆁 𑆤𑆳𑆥𑆴 𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆩𑇀 𑇆𑇙/𑇑𑇐𑇆

Bhedaścedkalpyate tarhi kalpaneyaṃ na satyabhūḥ |

Sphuraṇādeva vai teṣāṃ gālanaṃ nāpi tāttvikam || 9/10 ||

If (ced) duality (bhedaḥ) is imagined (kalpyate), then (tarhi) this (iyam) imagination (kalpanā)
does not (na) come from Truth (satya-bhūḥ), (and) their (teṣām) melting --i.e.
disappearance-- (gālanam) due to Vibration (sphuraṇāt…eva…vai), is also (api) not (na) real
(tāttvikam). || 9/10 ||

𑆠𑆖𑇀𑆖 𑆑𑆬𑇀𑆥𑆽𑆫𑆱𑆕𑇀𑆒𑇀𑆪𑆼𑆪𑆽𑆫𑇀𑆧𑆲𑆶𑆢𑆶𑆰𑇀𑆑𑆫𑆖𑆫𑇀𑆪𑆪𑆳 𑇅
𑆤 𑆖𑆳𑆱𑇀𑆠𑆴 𑆱𑇀𑆦𑆶𑆫𑆟𑆳𑆨𑆳𑆮𑆾 𑆲𑇀𑆪𑆤𑇀𑆪𑆱𑇀𑆪𑆳𑆤𑆶𑆥𑆬𑆩𑇀𑆨𑆠𑆂 𑇆𑇙/𑇑𑇑𑇆

Tacca kalpairasaṅkhyeyairbahuduṣkaracaryayā |
Na cāsti sphuraṇābhāvo hyanyasyānupalambhataḥ || 9/11 ||

Though (ca) that --i.e. melting of duality-- (tat) (takes place) through long (and) hard
penances (bahu-duṣkara-caryayā) for innummerable (asaṅkhyeyaiḥ) kalpa-s (kalpaiḥ), there
is no (na…ca…asti) non-existence of Vibration (sphuraṇa-abhāvaḥ…hi) due to non-
perception (anupalambhataḥ) of others (anyasya). || 9/11 ||

𑆃𑆨𑆳𑆮𑆩𑆳𑆠𑇀𑆫𑆁 𑆤𑆳𑆱𑇀𑆠𑇀𑆪𑆼𑆮 𑆱𑇀𑆪𑆳𑆖𑇀𑆖𑆼𑆠𑇀𑆠𑆢𑇀𑆨𑆳𑆠𑆴 𑆱𑆫𑇀𑆮𑆢𑆳 𑇅

𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆮𑆳 𑆤 𑆨𑆳𑆮𑆼𑆤 𑆮𑆴𑆤𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇙/𑇑𑇒𑇆

Abhāvamātraṃ nāstyeva syāccettadbhāti sarvadā |

Tasmāttattvamatattvaṃ vā na bhāvena vinā bhavet || 9/12 ||

Mere non-existence (abhāva-mātram) does not (na) actually (syāt) exist (asti…eva). If (cet) it
(tat) appears (bhāti) anywhere (sarvadā), then (tasmāt) (the question of) reality (tattvam) or
(vā) non-reality (atattvam) (does) not (na) exist (bhavet) without (vinā) existence --i.e. the
idea of non-existence requires existence-- (bhāvena). || 9/12 ||

𑆱𑇀𑆮𑆱𑆳𑆩𑇀𑆫𑆳𑆘𑇀𑆪𑆮𑆯𑆳𑆢𑇀𑆨𑆳𑆤𑆁 𑆱𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆪𑆾𑆂 𑆱𑆩𑆩𑇀 𑇅

𑆲𑆳𑆤𑆾𑆥𑆳𑆢𑆳𑆤𑆑𑆬𑆤𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑆼 𑆠𑇀𑆮𑆴𑆠𑇀𑆡𑆁 𑆱𑆩𑆫𑇀𑆡𑆤𑆳 𑇆𑇙/𑇑𑇓𑇆

Svasāmrājyavaśādbhānaṃ satattvātattvayoḥ samam |

Hānopādānakalanātantre tvitthaṃ samarthanā || 9/13 ||

Due to the Power of one’s own Universal Sovereignty (sva-sāmrājya-vaśāt), Lustre

(bhānam) is the same (samam) in ‘knowing the Truth’ (and) ‘in untruth’ (also) --i.e. one with
both-- (satattva-atattvayoḥ). Hence (ittham), insisting on what is impossible --i.e. searching
God-- (samarthanā) (is possible only when one is) dependent on ideas about rejecting (and)
accepting (things) (hāna-upādāna-kalanā-tantre). || 9/13 ||

𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆪 𑆠𑆱𑇀𑆪𑆳𑆠𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆶𑆥𑆥𑆢𑇀𑆪𑆠𑆼 𑇅

𑆍𑆠𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆪𑆵 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆫𑇀𑆤𑆴𑆓𑆢𑇀𑆪𑆠𑆼 𑇆𑇙/𑇑𑇔𑇆

Yathāsthitasya tasyātaḥ svarūpamupapadyate |

Etatparijñānamayī jīvanmuktirnigadyate || 9/14 ||

Therefore (ataḥ), the Essential Nature (svarūpam) of that (tasya) (which is always) as It Is --
i.e. Which is always the Same-- (yathāsthitasya) takes place (upapadyate), (and It is) is
called (nigadyate) Jīvanmukti or Liberation in life (jīvat-muktiḥ), (which) consists of the
perfect understanding of this Truth (mentioned in the previous śloka) (etat-parijñāna-mayī). ||
9/14 ||
𑆍𑆑𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆫𑆷𑆥𑆁 𑆲𑆴 𑆩𑆼𑆪𑆩𑆳𑆤𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆂 𑇅
𑆱𑆫𑇀𑆓𑆳𑆮𑆠𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆩𑆪𑆵𑆫𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇙/𑇑𑇕𑇆

Ekaṃ svarūparūpaṃ hi meyamānapramātṛtaḥ |

Sargāvatārasaṃhāramayīrākramya vartate || 9/15 ||

The Solitary (ekam) Form of the Essential Nature (svarūpa-rūpam…hi) of subject, cognition
and object (meya-māna-pramātṛtaḥ) takes place (vartate) by riding (ākramya) (that which)
consists of manifestation, maintenance and dissolution (sarga-avatāra-saṃhāra-mayīḥ). ||
9/15 ||

𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆤𑆶𑆓𑆶𑆟𑇀𑆪𑆼𑆤 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆑𑆬𑆤𑆳𑆮𑆯𑆳𑆠𑇀 𑇅

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳𑆢𑆴𑆨𑆴𑆫𑇀𑆨𑆼𑆢𑆽𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆣𑆳 𑆃𑆥𑆴 𑆠𑆳𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙/𑇑𑇖𑇆

𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆳𑆤𑇀𑆠𑆩𑆶𑆢𑆪𑆳𑆖𑇀𑆖𑆠𑆶𑆫𑇀𑆣𑆳 𑆮𑆴𑆲𑆴𑆠𑆾 𑆲𑆴 𑆪𑆂 𑇅
𑆠𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆼𑆑𑆽𑆮 𑆠𑆠𑆾 𑆢𑆼𑆮𑇀𑆪𑆱𑇀𑆠𑇀𑆫𑆪𑆾𑆢𑆯 𑇆𑇙/𑇑𑇗𑇆

Svasvarūpānuguṇyena pratyekaṃ kalanāvaśāt |

Sṛṣṭisthityādibhirbhedaiścaturdhā api tāḥ sthitāḥ || 9/16 ||

Kālagrāsāntamudayāccaturdhā vihito hi yaḥ |

Tasya viśrāntirekaiva tato devyastrayodaśa || 9/17 ||

Even (api) those (tāḥ) (which) are fourfold (caturdhā) (and) ranging from Udaya or
Manifestation to Kālagrāsa or the Consuming of Time (kāla-grāsa-antam…udayāt), remain
(sthitāḥ) as the homogenity of one’s own True Nature (sva-sva-rūpa-ānuguṇyena). (But) due
to the power of inciting (kalanā-vaśāt), (such) fourfold (reality) (caturdhā) becomes divided
(vihitaḥ…hi) one by one by the division (bhedaiḥ…pratyekam) of manifestation,
maintenance, etc. --i.e. along with dissolution and this is twelve so far-- (sṛṣṭi-sthiti-ādibhiḥ),
(and because all of) these (yaḥ) has (tasya) a Solitary --i.e. only One-- (ekā) Resting Place
(viśrāntiḥ), therefore (tataḥ), (there are) thirteen (trayodaśa) Goddesses (devyaḥ). || 9/16-17
||

𑆃𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆳𑆠𑇀𑆥𑆷𑆘𑆤𑆵𑆪𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇅
𑆠𑆳𑆱𑆳𑆩𑆤𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆩𑆲𑆳𑆮𑆴𑆬𑆪𑆨𑆷𑆂 𑆥𑆫𑆳 𑇆𑇙/𑇑𑇘𑇆

Anākhyacakraprādhānyātpūjanīyatayā sthitāḥ |
Tāsāmantyā svaviśrāntirmahāvilayabhūḥ parā || 9/18 ||

Due to the predominance of the Anākhyacakram or the Wheel of the Nameless (anākhya-
cakra-prādhānyāt), They appear (sthitāḥ) as the conditions to be worshipped --i.e. the
Thirteen Goddesses are to be worshipped-- (pūjanīya-tayā). Their (tāsām) last member --i.e.
the Thirteenth Goddess-- (antyā) is Supreme (parā), (and She) is (nothing but the Reality of)
‘Resting in one’s own Self’ (sva-viśrāntiḥ), born of Great Dissolution (mahā-vilaya-bhūḥ). ||
9/18 ||

𑆱𑆫𑇀𑆓𑆳𑆮𑆠𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆳𑆂 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳𑆤𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇅

𑆃𑆤𑆳𑆒𑇀𑆪𑆩𑆑𑇀𑆫𑆩𑆩𑆥𑆴 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆽𑆮 𑆠𑆢𑆳𑆯𑇀𑆫𑆪𑆳𑆠𑇀 𑇆𑇙/𑇑𑇙𑇆

Sargāvatārasaṃhārāḥ kramātmāno vyavasthitāḥ |

Anākhyamakramamapi kramātmaiva tadāśrayāt || 9/19 ||

Manifestation, maintenance and dissolution (sarga-avatāra-saṃhārāḥ) remain (vyavasthitāḥ)

as the nature of succession (krama-ātmānaḥ). Though (api) the non-sequential (akramam)
Anākhyam --i.e. the Nameless-- (anākhyam) (appears to be) sequential (krama-ātmā) only
(eva) because its relation to that (succession) as being their Shelter --i.e. though Anākhyā or
one’s own Self is One, but She appears in all the triads as their Source-- (tat-āśrayāt). ||
9/19 ||

𑆃𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆳𑆫𑆷𑆰𑆟𑆫𑆷𑆥𑆴𑆟𑆂 𑇅
𑆑𑆳𑆬𑆱𑇀𑆪 𑆱𑆲𑆱𑆳 𑆓𑇀𑆫𑆳𑆱𑆂 𑆱𑆕𑇀𑆑𑇀𑆫𑆩𑆳𑆢𑆴𑆠𑇀𑆡𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇙/𑇒𑇐𑇆

Akramātmaparāmarśātkramārūṣaṇarūpiṇaḥ |
Kālasya sahasā grāsaḥ saṅkramāditthamiṣyate || 9/20 ||

So (ittham), due to the Understanding of the Essence of non-succession (akrama-ātmā-

parāmarśāt) of (that which) assumes the form of being tainted by succession --i.e. by
understanding the Timeless nature of Time-- (krama-ārūṣaṇa-rūpiṇaḥ), (that which is) called
(iṣyate) vehement --i.e. not step-by-step-- (sahasā) Consuming (grāsaḥ) of Time (kālasya)
(takes place) because of Saṅkrama or Transmission (of Truth) (saṅkramāt). || 9/20 ||

𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆪𑆱𑇀𑆩𑆴𑆤𑇀 𑆲𑆴 𑆮𑆴𑆰𑆪𑆼 𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑆴 𑆩𑆫𑆵𑆖𑆪𑆂 𑇅

𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆲𑇀𑆪𑆤𑆳𑆪𑆳𑆱𑆳𑆢𑆤𑆳𑆒𑇀𑆪𑆱𑇀𑆦𑆶𑆫𑆟𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇙/𑇒𑇑𑇆

Yasminyasmin hi viṣaye saṃkrāmanti marīcayaḥ |

Tatra tatra hyanāyāsādanākhyasphuraṇaṃ sthitam || 9/21 ||

Whatever (yasmin…yasmin…hi) object (viṣaye) is Encountered (saṃkrāmanti) by the Marīci-

s or the Rays (of Consciousness in the form of the senses) (marīcayaḥ), the Splendour of
Anākhyā (anākhya-sphuraṇam) naturally --lit. without any effort-- (anāyāsāt) rests (sthitam)
there (tatra…tatra…hi). || 9/21 ||

𑆇𑆢𑇀𑆪𑆾𑆓𑆼𑆤𑆳𑆮𑆨𑆳𑆱𑆯𑇀𑆖𑆼𑆠𑇀𑆑𑆡𑆁 𑆱𑆑𑇀𑆠𑆱𑇀𑆪 𑆱𑆩𑇀𑆨𑆮𑆼 𑇅

𑆃𑆖𑆫𑇀𑆮𑆴𑆠𑆾𑇁𑆮𑆨𑆳𑆱𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆢𑆩𑆸𑆰𑇀𑆛𑆠𑆪𑆳 𑆑𑆡𑆩𑇀 𑇆𑇙/𑇒𑇒𑇆

Udyogenāvabhāsaścetkathaṃ saktasya sambhave |

Acarvito'vabhāsaḥ syāttadamṛṣṭatayā katham || 9/22 ||

If it is a question, (then we state it for the reader) (cet): “How (katham) the Splendour of
Consciousness (takes place) (avabhāsaḥ) through continuous endeavour (udyogena) for
someone (who is) attached (saktasya) to the Source (sambhave)?” (And) “How (katham)
unchewed --i.e. unrecognized-- (acarvitaḥ) Splendour of Consciousness (avabhāsaḥ)
actually (takes place) (syāt) through the unclean condition of that (tat-amṛṣṭatayā)?” || 9/22 ||

Notes:
How is it possible that the Splendour of Consciousness rises for those who are attached to
That, and how is it possible that It does not rise when It is not wished?

𑆠𑆠𑇀𑆱𑆫𑇀𑆓𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆫𑆷𑆥𑆼 𑆪𑆾 𑆪𑆂 𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆠𑇀𑆮𑆼𑆤 𑆃𑆤𑆳𑆒𑇀𑆪𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇙/𑇒𑇓𑇆

Tatsargasthitisaṃhārarūpe yo yaḥ kramaḥ sthitaḥ |

Tatra tatrākramatvena anākhyaṃ prathamaṃ sthitam || 9/23 ||

Whatever (yaḥ…yaḥ) process (kramaḥ) rests (sthitaḥ) in the nature of manifestation,

maintenance and dissolution of that (tat-sarga-sthiti-saṃhāra-rūpe), there (tatra…tatra),
through the processless (akramatvena), The Primordial (prathamam) Anākhya (anākhyam)
is established --i.e. Anākhya or the Consciousness of one’s own Self is established at first in
any process or perception-- (sthitam). || 9/23 ||

𑆃𑆠𑇀𑆫𑆳𑆤𑇀𑆠𑆫𑆼𑇁𑆥𑆴 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆥𑆢𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇅

𑆑𑆳𑆬𑆾𑆥𑆳𑆣𑆼𑆫𑆤𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆤𑆳𑆤𑇀𑆠𑆫𑆵𑆪𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇙/𑇒𑇔𑇆

Atrāntare'pi viśrāntiḥ kramākramapadojjhitā |

Kālopādheranākramya nāntarīyatayā sthitā || 9/24 ||

(But) Even there --i.e. manifestation, etc.-- (atra…antare…api), Reposing (viśrāntiḥ) (, which)
is devoid of the states of succession and non-succession (krama-akrama-pada-ujjhitā),
remains (sthitā) as one’s Inherent State --i.e. as Transcendent Consciousness-- (nāntarīya-
tayā) (, which is) inaccessible (anākramya) to the deception of Time (kāla-upādheḥ). || 9/24 ||

𑆤𑆾 𑆖𑆼𑆢𑇀𑆨𑆳𑆮𑆳𑆤𑇀𑆠𑆫𑆼 𑆱𑆁𑆮𑆴𑆠𑇀𑆥𑇀𑆫𑆱𑆫𑆼𑆠𑇀𑆑𑆡𑆩𑆤𑇀𑆪𑆡𑆳 𑇅
𑆠𑆢𑇀𑆫𑆷𑆥𑆩𑆳𑆠𑇀𑆫𑆳𑆮𑆰𑇀𑆛𑆩𑇀𑆨𑆳𑆠𑇀𑆥𑆫𑆴𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆠𑆂 𑇆𑇙/𑇒𑇕𑇆

No cedbhāvāntare saṃvitprasaretkathamanyathā |
Tadrūpamātrāvaṣṭambhātparicchinnātmarūpataḥ || 9/25 ||

If not (no…ced), otherwise (anyathā), how (katham) Consciousness (saṃvit) flows forth
(prasaret) from resting upon merely on the Nature of That --i.e. of one’s Inherent State-- (tat-
rūpa-mātra-avaṣṭambhāt) in the middle of different states (bhāva-antare) according to the
nature of limitation (paricchinna-ātmā-rūpataḥ)? || 9/25 ||

𑆤𑆵𑆬𑆼 𑆠𑆳𑆮𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆁 𑆨𑆳𑆤𑆁 𑆨𑆳𑆤𑆁 𑆖 𑆑𑆴𑆬 𑆖𑆫𑇀𑆮𑆟𑆼 𑇅

𑆃𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑇀𑆡𑆴𑆠𑆁 𑆤𑆾 𑆖𑆼𑆤𑇀𑆤𑆵𑆬𑆱𑆁𑆮𑆴𑆤𑇀𑆤 𑆱𑆴𑆣𑇀𑆪𑆠𑆴 𑇆𑇙/𑇒𑇖𑇆

Nīle tāvatsthitaṃ bhānaṃ bhānaṃ ca kila carvaṇe |

Akrameṇa sthitaṃ no cennīlasaṃvinna sidhyati || 9/26 ||

Light --i.e. Self-Consciousness-- (bhānam) is certainly (tāvat) established (sthitam) in (the

perception of an) object (nīle), and (ca) there is also (kila) Light (bhānam) in chewing (an
object to make it one with Consciousness or in other words ‘during dissolution’) (carvaṇe).
(But) if it is argued (that Light) does not (no…cet) remain (sthitam) ‘akrama’ or ‘devoid of
succession’ (even during the succession of manifestation, maintenance and dissolution)
(akrameṇa), (then) the perception of an object (nīla-saṃvit) would not (na) arise --i.e.
because there is no constant perceiver-- (sidhyati). || 9/26 ||

𑆄𑆢𑆿 𑆤𑆵𑆬𑆁 𑆠𑆠𑆾 𑆨𑆳𑆤𑆁 𑆠𑆠𑆯𑇀𑆖 𑆪𑆢𑆴 𑆖𑆫𑇀𑆮𑆟𑆩𑇀 𑇅

𑆃𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆥𑆫𑆴𑆲𑆳𑆫𑆼𑆟 𑆤𑆵𑆬𑆱𑆁𑆮𑆴𑆤𑇀𑆤 𑆠𑆢𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇙/𑇒𑇗𑇆

Ādau nīlaṃ tato bhānaṃ tataśca yadi carvaṇam |

Anyonyaparihāreṇa nīlasaṃvinna tadbhavet || 9/27 ||

(Or,) If (yadi) at first (ādau), (there is) an object (nīlam), then (tataḥ) that (tat) Light --i.e.
manifestation of cognition-- (bhānam), and then (tataḥ…ca) chewing --i.e. dissolution--
(carvaṇam), (so in this case,) because of an act of mutual rejection (of each other) (anyonya-
parihāreṇa), the perception of an object (nīla-saṃvit) does not (na) arise --i.e. because there
is no constant perceiver-- (bhavet). || 9/27 ||

𑆑𑆳𑆬𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆳 𑆑𑆡𑆴𑆠𑆂 𑆑𑇀𑆫𑆩𑆯𑇀𑆖𑆳𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆮𑆫𑇀𑆘𑆤𑆳𑆠𑇀 𑇅

𑆤𑆽𑆮𑆁 𑆑𑆳𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆮𑆴𑆣𑆳𑆁𑆯𑆳𑆨𑆨𑆼𑆢𑆠𑆂 𑇆𑇙/𑇒𑇘𑇆

Kālakramātmā kathitaḥ kramaścānyonyavarjanāt |

Naivaṃ kācitpratītiḥ syādvividhāṃśābhabhedataḥ || 9/28 ||

(That which) is characterized by the process of Time (kāla-krama-ātmā) is said to be

(kathitaḥ) Krama or the succession (of things when an object is appearing after another)
(kramaḥ), and (ca) due to mutual rejection (of each other) (anyonya-varjanāt), no (na)
perception (pratītiḥ) of any kind (kācit) would exist (syāt) in this way (evam), because of the
differences of various parts (in such a sequence of manifestation) (vividha-aṃśa-abha-
bhedataḥ). || 9/28 ||

Notes:

If an object’s appearance, maintenace and dissolution do not rest on a solitary perceiver

during this threefold process, no object is perceived. If there is perception of an object, then
the perceiver of the object must be non-sequential, and that which is sequential is merely the
perceptive process which rest on the perceiver.

𑆠𑆤𑇀𑆤𑆴𑆫𑆁𑆯𑆮𑆴𑆢𑆳𑆁 𑆨𑆾𑆓𑆩𑆪𑆳𑆤𑆳𑆒𑇀𑆪𑆳𑆤𑆶𑆨𑆳𑆮𑆠𑆂 𑇅
𑆱𑆫𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆱𑆁𑆱𑆴𑆢𑇀𑆣𑆿 𑆬𑆾𑆑𑆪𑆳𑆠𑇀𑆫𑆳 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆳 𑇆𑇙/𑇒𑇙𑇆

Tanniraṃśavidāṃ bhogamayānākhyānubhāvataḥ |
Sarvānubhavasaṃsiddhau lokayātrā pratiṣṭhitā || 9/29 ||

For the knowers of the partless (nature) of that --i.e. of any perception-- (tat…niraṃśa-
vidām) due to the direct experience of Anākhyā or the Nameless (, which) consists of the
enjoyment (of objects) (bhoga-maya-anākhya-anubhāvataḥ), the course of the world --i.e.
the perception of the world-- (lokayātrā) (becomes) situated (pratiṣṭhitā) in the unlimited
condition of all the experiences (that is based on the always existing Perceiver) (sarva-
anubhava-saṃsiddhau). || 9/29 ||
𑆄𑆩𑆶𑆒𑆳𑆢𑇀𑆨𑆳𑆱𑆩𑆳𑆤𑆯𑇀𑆖 𑆑𑇀𑆫𑆩𑆾 𑆪𑆾𑇁𑆪𑆁 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅
𑆪𑆡𑆳𑆤𑆶𑆨𑆮𑆩𑆼𑆠𑆱𑇀𑆪 𑆨𑆼𑆢𑆼𑇁𑆤𑆳𑆒𑇀𑆪𑆁 𑆱𑇀𑆦𑆶𑆛𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇙/𑇓𑇐𑇆

Āmukhādbhāsamānaśca Kramo Yo'yaṃ Vyavasthitaḥ |

Yathānubhavametasya bhede'nākhyaṃ sphuṭaṃ sthitam || 9/30 ||

And (ca) this (ayam) process (kramaḥ) which (yaḥ) shines (bhāsamānaḥ) in front of one’s
eyes (āmukhāt) when (yathā) it appears as (vyavasthitaḥ) direct perception (of anything)
(anubhavam) is Anākhyā or the Nameless --i.e. Anākhyakramaḥ-- (anākhyam), (which)
clearly (sphuṭam) remains (untouched) (sthitam) in the duality (bhede) of this (etasya). ||
9/30 ||

𑆠𑆠𑇀𑆫 𑆩𑆼𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆖𑆠𑆶𑆫𑇀𑆣𑆳 𑆨𑆼𑆢𑆱𑆩𑇀𑆨𑆮𑆂 𑇅

𑆄𑆢𑆳𑆮𑆑𑆬𑆴𑆠𑆾𑆬𑇀𑆬𑆳𑆱𑆱𑇀𑆠𑆠𑇀𑆱𑆩𑇀𑆨𑆾𑆓𑆱𑇀𑆠𑆠𑆂 𑆥𑆫𑆩𑇀 𑇆𑇙/𑇓𑇑𑇆

𑆠𑆠𑆾𑇁𑆥𑆴 𑆖𑆫𑇀𑆮𑆟𑆁 𑆠𑆠𑇀𑆫 𑆮𑆴𑆫𑆳𑆩𑆱𑇀𑆠𑆢𑆤𑆤𑇀𑆠𑆫𑆩𑇀 𑇅

𑆍𑆮𑆁 𑆩𑆳𑆤𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑇁𑆥𑆴 𑆖𑆠𑆶𑆫𑇀𑆣𑆳 𑆨𑆼𑆢𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇙/𑇓𑇒𑇆

Tatra meyasvarūpasya caturdhā bhedasambhavaḥ |

Ādāvakalitollāsastatsambhogastataḥ param || 9/31 ||

Tato'pi carvaṇaṃ tatra virāmastadanantaram |

Evaṃ mānasvarūpe'pi caturdhā bhedasambhavaḥ || 9/32 ||

There --i.e. in the Anākhyakrama, the Process of unlimited perception-- (tatra), the
occurrence of divisions (bheda-sambhavaḥ) in the nature of meya or objects (meya-sva-
rūpasya) is fourfold (caturdhā). It begins (ādau) with the undefinable or undivided
manifestation --i.e. Sṛṣṭikālī-- (akalita-ullāsaḥ), then (tataḥ) followed (param) by its enjoyment
--i.e. Raktakālī-- (tat-sambhogaḥ). Then (tataḥ…api), chewing (comes) --i.e. Sthitināśakālī--
(carvaṇam), then (tat-anantaram…tatra) virāma or cessation --i.e. Yamakālī-- (virāmaḥ). In
this way (evam), the occurrence of a fourfold division (caturdhā…bheda-sambhavaḥ) (exists)
even in the nature of māna or cognition --i.e. as Saṃhārakālī, Mṛtyukālī, Bhadrakālī and
Mārtaṇḍakālī-- (māna-svarūpe…api). || 9/31-32 ||

𑆱𑇀𑆮𑆿𑆖𑆴𑆠𑇀𑆪𑆼𑆤 𑆥𑆫𑆴𑆘𑇀𑆚𑆼𑆪𑆾 𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆼 𑆠𑆡𑆽𑆮 𑆖 𑇅

𑆃𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆼𑆑𑆽𑆮 𑆤𑆴𑆫𑆶𑆥𑆳𑆣𑆴𑆑𑆳 𑇆𑇙/𑇓𑇓𑇆

Svaucityena parijñeyo mātṛrūpe tathaiva ca |

Atra sarvatra viśrāntirekaiva nirupādhikā || 9/33 ||

And (ca) therefore (tathā…eva), (the same fourfold division) is to be recognized (parijñeyaḥ)
(even) in the nature of mātṛ or the subject --i.e. as Paramārkakālī, Kālāgnirudrakālī,
Mahākālakālī and Mahābhairavaghoracaṇḍakālī-- (mātṛ-rūpe) suitably to one's self
(svaucityena). In all the cases (atra…sarvatra), there is only one (eka…eva) Viśrānti or
Repose (viśrāntiḥ) (that is) devoid of any attributes --i.e. it is Absolute-- (nirupādhikā). || 9/33
||
𑆄𑆱𑆳𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆧𑆬𑆳𑆠𑇀𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆳𑆱𑆤𑆳𑆯𑆷𑆤𑇀𑆪𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇙/𑇓𑇔𑇆

Āsāṃ dvādaśadevīnāṃ parāmarśabalātsphuṭam |

Vikalpavāsanāśūnyaṃ nirvikalpaṃ pravartate || 9/34 ||

The absence of the impressions of thoughts (vikalpa-vāsanā-śūnyam) clearly (sphuṭam)

shines (pravartate) (in the form) of Thoughtlessness (nirvikalpam) due to (that) Power (which
comes from the) Understanding (parāmarśa-balāt) of these (āsām) twelve Goddesses
(dvādaśa-devīnām). || 9/34 ||

The first group of four Kālī-s of prameya or objectivity

𑆪𑆼 𑆠𑆶 𑆪𑆾𑆰𑆴𑆢𑇀𑆮𑇀𑆪𑆱𑆤𑆴𑆤𑆱𑇀𑆠𑆤𑇀𑆩𑆶𑆒𑆼𑆤𑆽𑆮 𑆠𑆼 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇅
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑆢𑆼 𑆱𑆩𑇀𑆪𑆑𑇀𑆥𑇀𑆫𑆮𑆴𑆯𑆤𑇀𑆠𑆴 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆼 𑇆𑇙/𑇓𑇕𑇆

𑆑𑆼𑆖𑆴𑆢𑇀𑆢𑆫𑇀𑆯𑆤𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆠𑆡𑆳𑆕𑇀𑆓𑆱𑇀𑆥𑆫𑇀𑆯𑆤𑆳𑆠𑇀𑆥𑆫𑆼 𑇅
𑆢𑇀𑆮𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆾𑆠𑇀𑆥𑆠𑇀𑆠𑆴𑆠𑆯𑇀𑆖𑆳𑆤𑇀𑆪𑆼 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆤𑇀𑆠𑆴 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆼
𑇆𑇙/𑇓𑇖𑇆

𑆅𑆠𑇀𑆡𑆁 𑆪𑆾𑆰𑆴𑆢𑇀𑆮𑇀𑆪𑆱𑆤𑆴𑆤𑆳𑆁 𑆠𑆴𑆱𑇀𑆫𑆾𑇁𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆑𑆳𑆂 𑇅

𑆢𑆸𑆯𑇀𑆪𑆤𑇀𑆠𑆼 𑆑𑆳𑆬𑆮𑆴𑆬𑆪𑆼 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆤𑆴𑆫𑆶𑆥𑆳𑆣𑆴𑆑𑆳 𑇆𑇙/𑇓𑇗𑇆

Ye tu yoṣidvyasaninastanmukhenaiva te kramāt |
Kālagrāsapade samyakpraviśanti nirāśraye || 9/35 ||

Keciddarśanamātreṇa tathāṅgasparśanātpare |
Dvīndriyotpattitaścānye viśrāmyanti nirāśraye || 9/36 ||

Itthaṃ yoṣidvyasanināṃ tisro'nubhavabhūmikāḥ |

Dṛśyante kālavilaye viśrāntirnirupādhikā || 9/37 ||

Those (te) who are (ye) addicted to ‘women’ (yoṣidvyasaninaḥ) attains perfect rest
(samyak…praviśanti) gradually (kramāt) in the State of Kālagrāsa or the Consuming of Time
(kāla-grāsa-pade) (that is) devoid of any support (nirāśraye) only through their vagina --i.e.
sexual intercourse-- (tat-mukhena…eva), (or) others (kecid) merely at their sight (darśana-
mātreṇa), and (tathā) others (pare) by touching their limbs (aṅga-sparśanāt), and (ca) others
(anye) attain rest (viśrāmyanti) in (such a) supportless (condition of Kālagrāsa) (nirāśraye)
due to the occurance of kissing --lit. touch and taste-- (dvi-indriya-utpattitaḥ). In this way
(ittham), for those who are addicted to women (yoṣidvyasaninām), the three (tisraḥ) planes
of experiences --i.e. outpouring, enjoyment and chewing-- (anubhava-bhūmikāḥ) appear
(dṛśyante) as Viśrānti or Repose (viśrāntiḥ) devoid of any attributes (nirupādhikā) in the
moment of the dissolution of Time (kāla-vilaye). || 9/35-37 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆨𑆼𑆢𑆼𑆤 𑆖𑆠𑆱𑇀𑆫𑆾𑇁𑆤𑆳𑆒𑇀𑆪𑆢𑆼𑆮𑆠𑆳𑆂 𑇅
𑆥𑇀𑆫𑆩𑆼𑆪𑆨𑆷𑆩𑆴𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑆫𑆳𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙/𑇓𑇘𑇆

𑆑𑇀𑆰𑆼𑆥𑆳𑆫𑇀𑆡𑆱𑇀𑆪 𑆑𑆬𑆼𑆫𑇀𑆣𑆳𑆠𑆾𑆫𑆤𑇀𑆮𑆫𑇀𑆡𑆳𑆤𑆶𑆓𑆩𑆳𑆠𑇀𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇅
𑆑𑆳𑆬𑆵𑆯𑆧𑇀𑆢𑆯𑇀𑆖𑆠𑆱𑆸𑆟𑆳𑆁 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆮𑆳𑆖𑆑𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇙/𑇓𑇙𑇆
𑆑𑇀𑆰𑆼𑆥𑆾 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆼𑆖𑇀𑆗𑆳𑆠𑇀𑆩𑆪𑆾𑆰𑆴𑆠𑇀𑆱𑆩𑇀𑆨𑆾𑆓𑆘𑆤𑇀𑆩𑆤𑆴 𑇅
𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆼𑆱𑇀𑆠𑆳𑆱𑇀𑆠𑆩𑇀𑆪𑆳𑆢𑆴𑆮𑆯𑆳𑆠𑇀𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇙/𑇔𑇐𑇆

Sṛṣṭisṛṣṭyādibhedena catasro'nākhyadevatāḥ |
Prameyabhūmimāśritya kālagrāsaparāḥ sthitāḥ || 9/38 ||

Kṣepārthasya kalerdhātoranvarthānugamātsphuṭam |
Kālīśabdaścatasṛṇāṃ devīnāṃ vācakaḥ sthitaḥ || 9/39 ||

Kṣepo bahirmukhecchātmayoṣitsambhogajanmani |
Pravṛttestāstamyādivaśātkālagrāsaḥ sthitaḥ || 9/40 ||

Through the division (which) begins with the manifestation of manifestation (sṛṣṭi-sṛṣṭi-ādi-
bhedena), the four (catasraḥ) Deities of the (Wheel) of Anākhya --i.e. the four Kālī-s--
(anākhya-devatāḥ), having resorted (āśritya) to the plane of prameya or objects (prameya-
bhūmim), remain (sthitāḥ) as being devoted to the Consuming of Time (kāla-grāsa-parāḥ).
The names of the Kālī’s (kālī-śabdaḥ) (, which) stand (sthitaḥ) for declaring (vācakaḥ) the
four (catasṛṇām) Goddesses (of the objective plane) (devīnām) clearly shines (sphuṭam) as
the meaning of the word ‘kṣepa’ --i.e. ‘throwing’-- (kṣepa-arthasya) according to the meaning
(anvartha-anugamāt) of the root (dhātoḥ) ‘kal’ (kaleḥ). (And) ‘kṣepa’ (takes place) (kṣepaḥ)
in the birth of carnal enjoyment of women, (which --i.e. such an enjoyment--) is characterized
by the desire of extroversion (bahiḥ-mukha-iccha-ātmā-yoṣit-sambhoga-janmani). || 9/38-40
||

Notes:

‘Being addicted to women’ represents ‘being devoted to the rise of Kuṇḍalinī’, but furnished
with desire for objectivity or for the external manifestation of the Internal Woman. In other
words, who is addicted to objectivity, must worship objectivity at first. This constitutes the
first phase of Yoga in Āṇavopāya.

The names and meanings of the first four Kālī-s of the objective plane comes from the root
‘kal’, through its sense of ‘kṣepa’ or ‘throwing’ --i.e. manifesting--.

The second group of four Kālī-s of pramāṇa or cognition

𑆍𑆮𑆁 𑆩𑆢𑇀𑆪𑆮𑇀𑆪𑆱𑆤𑆴𑆤𑆾 𑆪𑆼 𑆑𑆼𑆖𑆴𑆘𑇀𑆘𑆤𑇀𑆠𑆮𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇅
𑆠𑆼𑆰𑆳𑆁 𑆠𑆢𑆳𑆯𑇀𑆫𑆪𑆼𑆟𑆽𑆮 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆾𑇁𑆨𑆴𑆣𑆵𑆪𑆠𑆼 𑇆𑇙/𑇔𑇑𑇆

𑆠𑆱𑇀𑆪𑆳𑆥𑆴 𑆢𑆫𑇀𑆯𑆤𑆱𑇀𑆥𑆫𑇀𑆯𑆥𑆳𑆤𑆪𑆾𑆓𑆮𑆠𑆂 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇅

𑆇𑆢𑇀𑆫𑆼𑆑𑆾𑆠𑇀𑆑𑆫𑇀𑆰𑆠𑆾 𑆢𑆸𑆰𑇀𑆛𑆂 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆱𑇀𑆪 𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇙/𑇔𑇒𑇆

𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆼𑇁𑆤𑇀𑆠𑆂 𑆯𑆵𑆣𑆶𑆫𑆱𑆼 𑆨𑆼𑆢𑆤𑆴𑆫𑇀𑆲𑆫𑆟𑆳𑆠𑇀𑆩𑆑𑆼 𑇅

𑆱𑇀𑆡𑆽𑆫𑇀𑆪𑆩𑆼𑆠𑆴 𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆾 𑆮𑆴𑆤𑆳 𑆮𑆴𑆰𑆪𑆱𑆕𑇀𑆓𑆠𑆴𑆩𑇀 𑇆𑇙/𑇔𑇓𑇆

𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑆲𑆳𑆨𑆾𑆓𑆩𑆣𑇀𑆪𑆨𑆷𑆩𑆴𑆮𑆴𑆑𑆳𑆱𑆠𑆂 𑇅
𑆥𑇀𑆫𑆩𑆳𑆟𑆨𑆷𑆩𑆴𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆖𑆠𑆱𑇀𑆫𑆂 𑆑𑆳𑆬𑆴𑆑𑆳𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙/𑇔𑇔𑇆
𑆯𑆧𑇀𑆢𑆱𑆕𑇀𑆒𑇀𑆪𑆳𑆤𑆮𑆸𑆠𑇀𑆠𑆼𑆯𑇀𑆖 𑆑𑆬𑆼𑆫𑇀𑆣𑆳𑆠𑆾𑆂 𑆑𑆴𑆬𑆳𑆫𑇀𑆡𑆠𑆂 𑇅
𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆨𑆼𑆢𑆼𑆤 𑆖𑆠𑆶𑆫𑇀𑆣𑆳 𑆑𑆳𑆬𑆴𑆑𑆾𑆢𑆪𑆂 𑇆𑇙/𑇔𑇕𑇆

Evaṃ madyavyasanino ye kecijjantavaḥ sthitāḥ |

Teṣāṃ tadāśrayeṇaiva kālagrāso'bhidhīyate || 9/41 ||

Tasyāpi darśanasparśapānayogavataḥ sphuṭam |

Udrekotkarṣato dṛṣṭaḥ kālagrāsasya sambhavaḥ || 9/42 ||

Praviṣṭe'ntaḥ śīdhurase bhedanirharaṇātmake |

Sthairyameti camatkāro vinā viṣayasaṅgatim || 9/43 ||

Pratibimbamahābhogamadhyabhūmivikāsataḥ |
Pramāṇabhūmimāśritya catasraḥ kālikāḥ sthitāḥ || 9/44 ||

Śabdasaṅkhyānavṛtteśca kalerdhātoḥ kilārthataḥ |

Sthitisṛṣṭyādibhedena caturdhā kālikodayaḥ || 9/45 ||

Thus (evam), for those (teṣām) other (kecit) limited beings (jantavaḥ) who (ye) are (sthitāḥ)
addicted to ‘wine’ (madya-vyasaninaḥ), the Consuming of Time (kāla-grāsaḥ) becomes
known (abhidhīyate) only (eva) through resorting only to that --i.e. wine-- (tat-āśrayeṇa). Due
to the contact with it (in the form of) touching, seeing or tasting (it) (tasya…api…darśana-
sparśa-pāna-yoga-vataḥ), (and) consuming (its) abundance (udreka-utkarṣataḥ), the
production (sambhavaḥ) of Kālagrāsa (kāla-grāsasya) (becomes) clearly (sphuṭam) visible
(dṛṣṭaḥ). In the one (antaḥ) who has entered (such a condition) (praviṣṭe), in attaining (eti)
firmness (sthairyam) in the Delight of wine (śīdhurase) (that is) characterized by the
destruction of duality (bheda-nirharaṇa-ātmake), Amazement (takes place) (camatkāraḥ)
without (vinā) (any) contact with the objects (of perception) --i.e. enjoyment of wine or
‘Delight’ is more subtle than the enjoyment of women for the sake of the same enjoyment of
‘Delight’-- (viṣaya-saṅgatim). Four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ) in the blooming
of the middle stage of the great enjoyment of reflection --i.e. subtle enjoyment in the subtle
body-- (prati-bimba-mahā-ābhoga-madhya-bhūmi-vikāsataḥ), after taking shelter (āśritya) in
the plane of pramāṇa or cognition (pramāṇa-bhūmim). And (ca) (Their name come) from the
meaning (arthataḥ) of the root (dhātoḥ) ‘kal’ (kaleḥ) in the sense of ‘śabda’ or ‘to sound’ and
in the sense of ‘saṅkhyāna’ or ‘to count’ (śabda-saṅkhyāna-vṛtteḥ) in the division of the
manifestation of maintenance (sthiti-sṛṣṭi-ādi-bhedena). (This way,) the Rising of the fourfold
(caturdhā) Kālī (takes place in pramāṇa) (kālikā-udayaḥ). || 9/41-45 ||

Notes:

Madya or ‘wine’ represents the Nectar of Consciousness that is to be enjoyed as the

Elevated Condition of Subjective Awareness in Śāktopāya.

The third group of four Kālī-s of pramātṛ or the subject

𑆍𑆮𑆁 𑆩𑆳𑆁𑆱𑆮𑇀𑆪𑆱𑆤𑆴𑆤𑆳𑆩𑆤𑇀𑆠𑆫𑆳𑆱𑇀𑆮𑆳𑆢𑆨𑆷𑆩𑆴𑆑𑆳𑆩𑇀 𑇅
𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑆖𑆠𑆱𑇀𑆫𑆂 𑆑𑆳𑆬𑆴𑆑𑆳𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙/𑇔𑇖𑇆

𑆓𑆠𑇀𑆪𑆫𑇀𑆡𑆱𑇀𑆪 𑆑𑆬𑆼𑆫𑇀𑆣𑆳𑆠𑆾𑆫𑆫𑇀𑆡𑆱𑇀𑆪𑆳𑆤𑆶𑆓𑆩𑆳𑆢𑆴𑆩𑆳𑆂 𑇅
𑆢𑆫𑇀𑆯𑆤𑆱𑇀𑆥𑆫𑇀𑆯𑆱𑆩𑇀𑆨𑆾𑆓𑆮𑆴𑆫𑆳𑆩𑆾𑆢𑇀𑆫𑆼𑆑𑆠𑆾 𑆩𑆠𑆳𑆂 𑇆𑇙/𑇔𑇗𑇆

Evaṃ māṃsavyasanināmantarāsvādabhūmikām |
Pramātṛrūpamāviśya catasraḥ kālikāḥ sthitāḥ || 9/46 ||

Gatyarthasya kalerdhātorarthasyānugamādimāḥ |
Darśanasparśasambhogavirāmodrekato matāḥ || 9/47 ||

Then (evam), for (those who) are addicted to meat (māṃsa-vyasaninām), after entering
(āviśya) the nature of Pramātṛ or Subject (pramātṛ-rūpam) (that is) the place of inner
enjoyment (of one’s own Self) (antara-āsvāda-bhūmikām), four (catasraḥ) Kālī-s (kālikāḥ)
appear (sthitāḥ). (The names of) These (Kālī-s) (imāḥ) are considered (matāḥ) to come from
following (anugamāt) the meaning (arthasya) of the root (dhātoḥ) ‘kal’ (kaleḥ), in the sense of
‘gati’ or ‘to go’ (gati-arthasya), due to the superiority of the cessation of the enjoyment of
seeing (and) touching (darśana-sparśa-sambhoga-virāma-udrekataḥ). || 9/46-47 ||

Notes:

‘Being addicted to meat’ here means the practice of Khecarīmudrā that has nothing to do
with one’s tongue, as it is only symbolic. The syllable ‘ma’ in ‘maṃsa’ or meat stands for
‘rasanā’ or ‘tongue’ that is attributed to ‘talking’. The ‘juice’, which comes when one bites
one’s own tongue that is symbolic for ‘not-talking’, is the juice of ‘silence’. The one who
constantly swallows such juice coming from a ‘bitten tongue’ is ‘eating maṃsa or meat’.
‘Meat’ here is then the symbol of the Śāmbhava State. In another interpretation ‘ma’ stands
for ‘Māṇgālya’ or Happiness, and ‘sa’ stands for ‘Sat’ or Existence or Truth. So, that which
generates ‘Māṇgālya’ or Happiness and bestows ‘Sat’ or Truth is ‘maṃsa’ or meat. Only
those are ‘addicted to meat’ who are devoted to Rest in Subjectivity untouched by anything
‘created’. Both interpretations come from Kaulārṇavatantra.

𑆱𑆁𑆲𑆳𑆫𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆩𑆪𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆣𑆳𑆪𑆁 𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆱𑇀𑆠𑇀𑆫𑆵𑆩𑆢𑇀𑆪𑆩𑆳𑆁𑆱𑆨𑆾𑆓𑆼𑆰𑆶 𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆳𑆤𑆶𑆮𑆸𑆠𑇀𑆠𑆴𑆠𑆂 𑇆𑇙/𑇔𑇘𑇆

Saṃhārasṛṣṭyādimayaścaturdhāyaṃ kramaḥ sthitaḥ |

Strīmadyamāṃsabhogeṣu camatkārānuvṛttitaḥ || 9/48 ||

This (ayam) fourfold (caturdhā) process or succession (kramaḥ) (which) consists of

manifestation, dissolution, etc. (saṃhāra-sṛṣṭi-ādi-mayaḥ) appears (sthitaḥ) in those who
enjoy women, wine and meat --i.e. object, cognition and subject-- (strī-madya-māṃsa-
bhogeṣu) due to the act of the continuance or the activity of Amazement (camatkāra-
anuvṛttitaḥ). || 9/48 ||

𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆾 𑆮𑇀𑆪𑆱𑆤𑆴𑆤𑆳𑆁 𑆑𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆳𑆬𑆁 𑆱𑇀𑆦𑆶𑆛𑆁 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆍𑆠𑆠𑇀𑆥𑆫𑆴𑆑𑆫𑆱𑇀𑆠𑇀𑆮𑆤𑇀𑆪𑆾 𑆨𑆳𑆮𑆮𑆫𑇀𑆓𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇙/𑇔𑇙𑇆

Kālagrāso vyasanināṃ kañcitkālaṃ sphuṭaṃ sthitaḥ |

Etatparikarastvanyo bhāvavargo vyavasthitaḥ || 9/49 ||
For passionate ones (vyasaninām), the Consuming of Time (kāla-grāsaḥ) clearly (sphuṭam)
appears (sthitaḥ) for a while (kañcitkālam), but (tu) the multitude of this (etat-parikaraḥ)
appears (vyavasthitaḥ) as another (anyaḥ) group of manifested entities or objects (bhāva-
vargaḥ). || 9/49 ||

𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳𑆤𑆪𑆽𑆮 𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆩𑆪𑆵 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅

𑆃𑆤𑆼𑆤𑆽𑆮𑆳𑆯𑆪𑆼𑆤𑆽𑆮 𑆥𑆫𑆧𑇀𑆫𑆲𑇀𑆩𑆾𑆥𑆬𑆧𑇀𑆣𑆪𑆼 𑇆𑇙/𑇕𑇐𑇆

Yuktyānayaiva tatrāpi kālagrasamayī sthitiḥ |

Anenaivāśayenaiva parabrahmopalabdhaye || 9/50 ||

(Therefore,) that Existence (sthitiḥ) (which) consists of the Consuming of Time (kāla-grasa-
mayī) (rests) even there (tatra…api) for the sake of the Attainment of the Supreme Brahman
(para-brahma-upalabdhaye), (but) only through the manifestation of the union (with all the
objects) (yukti-ānayā…eva), (and) only (eva…eva) by means of this (anena) shelter (of the
Consuming of Time) (āśayena). || 9/50 ||

𑆬𑆬𑆤𑆳𑆩𑆣𑆶𑆩𑆳𑆁𑆱𑆳𑆤𑆴 𑆥𑆷𑆘𑇀𑆪𑆳𑆓𑇀𑆫𑆳𑆟𑆴 𑆮𑆴𑆯𑆼𑆰𑆠𑆂 𑇅

𑆠𑆢𑆴𑆠𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆳𑆤𑆳𑆁 𑆱𑆫𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆰𑆶 𑇆𑇙/𑇕𑇑𑇆

𑆩𑆲𑆳𑆫𑇀𑆡𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆱𑆶𑆓𑆩𑆂 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆾𑇁𑆥𑇀𑆪𑆪𑆠𑇀𑆤𑆠𑆂 𑇅

Lalanāmadhumāṃsāni pūjyāgrāṇi viśeṣataḥ |

Taditthaṃ sarvabhāvānāṃ sarvānubhavabhūmiṣu || 9/51 ||

Mahārthadṛṣṭyā sugamaḥ kālagrāso'pyayatnataḥ |

Women, wine and meat are (lalanā-madhu-māṃsāni) especially (viśeṣataḥ) to be

worshipped --i.e. one should infuse these three into one-- (pūjyāgrāṇi). So (tat-ittham), in all
the planes of experiences (sarva-anubhava-bhūmiṣu) of all the entities (sarva-bhāvānām),
even (api) Kālagrāsa or the Consuming of Time (kāla-grāsaḥ) is easy to attain (sugamaḥ)
without any effort (ayatnataḥ) by means of the viewpoint of the Mahārtha (mahārtha-dṛṣṭyā).
|| 9/51-52ab ||

𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑆱𑇀𑆠𑆶𑆮𑆴𑆖𑆳𑆫𑆼𑆟 𑆨𑆳𑆮𑆳𑆤𑆳𑆩𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇙/𑇕𑇒𑇆

𑆬𑆧𑇀𑆣𑆧𑆾𑆣𑆾𑆢𑆪𑆳𑆤𑆤𑇀𑆢𑆁 𑆮𑆤𑇀𑆢𑆼 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆳𑆠𑇀𑆩𑆤𑆂 𑇅

Samyagvastuvicāreṇa bhāvānāmasvabhāvataḥ || 9/52 ||

Labdhabodhodayānandaṃ vande saṃsthānamātmanaḥ |

“I praise (vande) that Reposed (State) (saṃsthānam) of one’s own Self (ātmanaḥ) (that) is
the Bliss (which) rises from the Attained Awakening (of Uninterrupted Consciousness)
(labdha-bodha-udaya-ānandam) through profound investigation of the Reality (samyak-
vastu-vicāreṇa) of all the entities (bhāvānām), (which) have no natural --i.e. independent--
existence --i.e. without the Subject-- (asvabhāvataḥ)” (Quote of Svabodhodayamañjarī 1.) ||
9/52cd-53ab ||
𑆅𑆠𑆴 𑆱𑆴𑆢𑇀𑆣𑆩𑆶𑆒𑆳𑆩𑇀𑆤𑆳𑆪𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆤𑆽𑆮𑆳𑆱𑇀𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇆𑇙/𑇕𑇓𑇆

𑆮𑆱𑇀𑆠𑆶𑆱𑇀𑆮𑆨𑆳𑆮𑆾 𑆪𑆠𑇀𑆫𑆳𑆪𑆁 𑆑𑆳𑆬𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆬𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇅

𑆱𑇀𑆮𑆮𑆴𑆰𑇀𑆦𑆳𑆫𑆩𑆪𑆁 𑆱𑆫𑇀𑆮𑆩𑆴𑆢𑆁 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇙/𑇕𑇔𑇆

𑆅𑆠𑆴 𑆧𑆾𑆣𑆾𑆢𑆪𑆳𑆤𑆤𑇀𑆢𑆳𑆠𑇀𑆑𑆂 𑆑𑆳𑆬𑆾 𑆓𑇀𑆫𑆱𑇀𑆪𑆠𑆼 𑆲𑆴 𑆪𑆂 𑇅

𑆠𑆢𑇀𑆓𑇀𑆫𑆳𑆱𑆱𑆁𑆫𑆩𑇀𑆨𑆥𑆫𑆳 𑆪𑆳𑆯𑇀𑆖 𑆢𑇀𑆮𑆳𑆢𑆯 𑆑𑆳𑆬𑆴𑆑𑆳𑆂 𑇆𑇙/𑇕𑇕𑇆

𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆖𑆳𑆫𑇀𑆪𑆩𑆳𑆟𑆳𑆤𑆳𑆁 𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆴𑆠𑆴 𑆤𑆴𑆯𑇀𑆖𑆪𑆳𑆠𑇀 𑇅

Iti siddhamukhāmnāyayuktyā naivāsti vastutaḥ || 9/53 ||

Vastusvabhāvo yatrāyaṃ kālaḥ syātkalanātmakaḥ |

Svaviṣphāramayaṃ sarvamidaṃ saṃsthānamātmanaḥ || 9/54 ||

Iti bodhodayānandātkaḥ kālo grasyate hi yaḥ |

Tadgrāsasaṃrambhaparā yāśca dvādaśa kālikāḥ || 9/55 ||

Itthaṃ vicāryamāṇānāṃ na kiñciditi niścayāt |

This means (iti), according to the Oral Teachings of the Siddha-s (siddha-mukha-āmnāya-
yuktyā), in reality (vastutaḥ), the Essential Nature of things (vastu-svabhāvaḥ) does not (na)
at all (eva) exist (asti) (there) where (yatra) this (ayam) Time (kālaḥ), characterized by (its)
Kalanā or activity (which impells the notions of manifestation, etc.) (kalanā-ātmakaḥ) actually
(exists, i.e. in manifestation) (syāt). (But on the contrary,) all (sarvam) this (idam) (which)
consists of ‘one’s own expansion (of things)’ (sva-viṣphāra-mayam) firmly rests
(saṃsthānam) in one’s own Self (ātmanaḥ). This means (iti): What (kaḥ) is Time (kālaḥ),
which (yaḥ) is truly (hi) Consumed (grasyate) due to that Bliss (which) rises from Awakening
(bodha-udaya-ānandāt), and (ca) what are the Twelve (dvādaśa) Kālī-s (kālikāḥ), Who (yāḥ)
are eagerly devoted to Consume that --i.e. Time-- (tat-grāsa-saṃrambha-parāḥ)? Because
(ittham), for those who are (engaged in such an aforesaid) investigation (vicārya-māṇānām),
(all these) are certainly (niścayāt) nothing (na…kiñcit…iti). || 9/53cd-56ab ||

𑆍𑆑𑆽𑆮 𑆖𑆴𑆢𑆖𑆴𑆢𑇀𑆨𑆾𑆓𑆳𑆨𑆾𑆓𑆤𑆴𑆫𑇀𑆨𑆾𑆓𑆬𑆑𑇀𑆰𑆟𑆳 𑇆𑇙/𑇕𑇖𑇆

𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆥𑆫𑆩𑆳 𑆢𑆼𑆮𑆵 𑆑𑆳𑆬𑆾𑆥𑆳𑆣𑆴𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑇅

𑆱𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑆳𑆁 𑆱𑆫𑇀𑆮𑆳𑆱𑆳𑆁 𑆱𑆁𑆮𑆴𑆢𑆳𑆬𑆪𑆂 𑇆𑇙/𑇕𑇗𑇆

𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆥𑆢𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳 𑆠𑆢𑆳𑆨𑆾𑆓𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆥𑆴 𑆪𑆳 𑇅
𑆃𑆖𑆬𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆲𑆴𑆠𑆳 𑆱𑆫𑇀𑆮𑆱𑇀𑆥𑆤𑇀𑆢𑆾𑆥𑆨𑆾𑆓𑆴𑆤𑆵 𑇆𑇙/𑇕𑇘𑇆

Ekaiva cidacidbhogābhoganirbhogalakṣaṇā || 9/56 ||

Viśrāntiḥ paramā devī kālopādhivivarjitā |

Savikalpāvikalpānāṃ sarvāsāṃ saṃvidālayaḥ || 9/57 ||

Kramākramapadottīrṇā tadābhogātmikāpi yā |
Acalā spandarahitā sarvaspandopabhoginī || 9/58 ||

The Only (eva) One (eka) Final Rest (viśrāntiḥ), characterized by Consciousness, absence
of Consciousness, (but also by) enjoyment and the lack of enjoyment (and even by) being
indifferent to enjoyments (cit-acit-bhoga-abhoga-nir-bhoga-lakṣaṇā), free of the limit of Time
(kāla-upādhi-vivarjitā), the Dwelling Place of the perception (saṃvit-ālayaḥ) of all (sarvāsām)
the thoughts and their absence (sa-vikalpa-avikalpānām), is the Supreme (paramā) Goddess
(devī), Who (yā) is Unchanging (a-calā), devoid of activity (spanda-rahitā) (, but) enjoying all
the activities (sarva-spanda-upabhoginī), transcending succession and non-succession
(krama-akrama-pada-uttīrṇā), but also consists of the enjoyment of that --i.e. Krama and
Akrama-- (tat-ābhoga-ātmikā…api). || 9/56cd-58 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆨𑆷𑆠𑆳 𑆱𑆫𑇀𑆮𑆱𑇀𑆪𑆳𑆥𑇀𑆪𑆢𑇀𑆪𑆳𑆥𑆴 𑆮𑆴𑆮𑆴𑆣𑆽𑆫𑇀𑆩𑆶𑆒𑆽𑆂 𑇅

𑆑𑆡𑆳𑆥𑆷𑆘𑆤𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆽𑆫𑆶𑆥𑆳𑆪𑆽𑆫𑆶𑆥𑆬𑆑𑇀𑆰𑆴𑆠𑆳 𑇆𑇙/𑇕𑇙𑇆

Pratyakṣabhūtā sarvasyāpyadyāpi vividhairmukhaiḥ |

Kathāpūjanasaṅkrāmairupāyairupalakṣitā || 9/59 ||

Although (yadi-api…tathā) (, She) is even (api) directly perceived (pratyakṣa-bhūtā) by

everyone (sarvasya) with various (vividhaiḥ) faces (mukhaiḥ), (She is) beheld or realized
(upalakṣitā) by means of (upāyaih) Worship, Oral Instruction (and) Transmission (kathā-
pūjana-saṅkrāmaiḥ). || 9/59 ||

𑆄𑆱𑆳𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆬𑆪𑆳𑆮𑆤𑆴𑆂 𑇅

𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆵𑆠𑆴 𑆪𑆳 𑆢𑆼𑆮𑆵 𑆑𑆡𑇀𑆪𑆠𑆼 𑆲𑇀𑆪𑆶𑆥𑆖𑆳𑆫𑆠𑆂 𑇆𑇙/𑇖𑇐𑇆

Āsāṃ dvādaśadevīnāṃ svarūpavilayāvaniḥ |

Trayodaśīti yā devī kathyate hyupacārataḥ || 9/60 ||

Who is (yā) metaphorically (upacārataḥ) called (kathyate…hi) the Thirteenth (trayodaśī…iti)

Goddess (devī) (is) the Ground of the Dissolution of the essential nature (svarūpa-vilayā-
āvaniḥ) of these (āsāṃ) twelve Goddesses --i.e. the twelve Goddesses dissolve in the
Thirteenth-- (dvādaśa-devīnāṃ). || 9/60 ||

𑆇𑆥𑆳𑆢𑆼𑆪𑆠𑆪𑆳 𑆱𑆽𑆮 𑆥𑆫𑆾𑆥𑆳𑆱𑇀𑆪𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳𑇆

Upādeyatayā saiva paropāsyatayā sthitā ||

She (sā) truly (eva) exists (sthitā) as (the One) to be realized (upādeya-tayā), (and)
worshipped (parā-upāsya-tayā).

𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆵𑆤𑆳𑆁 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆿𑆖𑆴𑆠𑇀𑆪𑆳𑆫𑇀𑆡𑆳𑆤𑆶𑆱𑆳𑆫𑆠𑆂 𑇅

𑆃𑆨𑆴𑆣𑆳𑆤𑆳𑆤𑆴 𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆲𑆸𑆢𑆪𑆕𑇀𑆓𑆩𑆪𑆶𑆑𑇀𑆠𑆴𑆠𑆂 𑇆𑇙/𑇖𑇑𑇆

Trayodaśīnāṃ devīnāṃ svaucityārthānusārataḥ |

Abhidhānāni vartante hṛdayaṅgamayuktitaḥ || 9/61 ||
The appellations (abhidhānāni) of the Thirteenth Goddesses --i.e. the ‘Supreme Beings’ of
different systems-- (trayodaśīnām…devīnām) exist (vartante) by such a way (that) touches
(one’s) Heart (hṛdayaṅgama-yuktitaḥ), according to one’s own suitableness (sva-aucitya-
artha-anusārataḥ). || 9/61 ||

𑆍𑆠𑆳𑆱𑆳𑆩𑆨𑆴𑆣𑆳𑆤𑆼𑆤 𑆪𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆑𑇀𑆰𑆫𑆩𑆳𑆬𑆴𑆑𑆳𑆂 𑇅
𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆢𑆸𑆰𑇀𑆛𑆠𑇀𑆮𑆳𑆢𑆶𑆥𑆖𑆳𑆫𑆼𑆟 𑆠𑆳𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙/𑇖𑇒𑇆

Etāsāmabhidhānena yā mantrākṣaramālikāḥ |
Kālikākramadṛṣṭatvādupacāreṇa tāḥ sthitāḥ || 9/62 ||

By the appellation (abhidhānena) of These (Goddesses --i.e. the Supreme Beings--)

(etāsām), They are Those (tāḥ) Who (yāḥ) appear (sthitāḥ) as the (specific) series of letters
--i.e. explanations-- (mantra-akṣara-mālikāḥ) through the manner of speech (upacāreṇa) in
the examination of the Process of Kālikā (kālikā-krama-dṛṣṭa-tvāt). || 9/62 ||

𑆩𑆼𑆬𑆳𑆥𑆢𑆫𑇀𑆯𑆤𑆼 𑆲𑇀𑆪𑆠𑇀𑆫 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆘𑇀𑆚𑆳𑆤𑆓𑆾𑆖𑆫𑆼 𑇅

𑆑𑆡𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆪 𑆱𑆢𑇀𑆨𑆳𑆮𑆂 𑆱 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆾𑇁𑆥𑆴 𑆮𑆳 𑆑𑆡𑆩𑇀 𑇆𑇙/𑇖𑇓𑇆

𑆃𑆮𑆫𑇀𑆟𑆫𑆳𑆘𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆂 𑆑𑆳𑆪𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆑𑆂 𑇅
𑆥𑆚𑇀𑆖𑆥𑆴𑆟𑇀𑆝𑆳𑆠𑇀𑆩𑆑𑆾𑇁𑆥𑆴 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆢𑆫𑇀𑆯𑆴𑆤𑆂 𑇆𑇙/𑇖𑇔𑇆

Melāpadarśane hyatra pratyakṣajñānagocare |

Kathaṃ mantrasya sadbhāvaḥ sa pratyakṣo'pi vā katham || 9/63 ||

Avarṇarājapratyakṣaḥ kāyānubhavabhūmikaḥ |
Pañcapiṇḍātmako'pi syātsūkṣmapratyakṣadarśinaḥ || 9/64 ||

In (hi…atra) the Doctrine of Union or Encounter --i.e. in the Mahānaya-- (melāpa-darśane)

(that takes place) on the plane of direct sensory perception (pratyakṣa-jñāna-gocare), how
(katham) the (saḥ) Essential Nature (sat-bhāvaḥ) of Mantra (mantrasya), and how even
(api…vā…katham) direct perception (rises) (pratyakṣaḥ)? The best of direct perceptions
(which has) no external appearance (avarṇa-rāja-pratyakṣaḥ) is the plane of unlimited
perception of the multitude (kāya-anubhava-bhūmikaḥ), (which) though actually
characterized by the Five Balls --i.e. Five Powers--- (syāt…pañca-piṇḍa-ātmakaḥ…api) for
(someone who is) examining (that which) is presented before the eyes in a subtle way --i.e.
by means of a subtle or Self-aware Perception-- (sūkṣma-pratyakṣa-darśinaḥ)? || 9/63-64 ||

𑆤𑆳𑆤𑇀𑆪𑆳𑆤𑆴 𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆫𑇀𑆟𑆳𑆤𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆳𑆟𑆵𑆮 𑆱𑆫𑇀𑆮𑆡𑆳 𑇅

𑆇𑆥𑆖𑆳𑆫𑆼𑆟 𑆠𑆢𑇀𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆓𑆾𑆖𑆫𑆳 𑇆𑇙/𑇖𑇕𑇆

Nānyāni mantravarṇāni pratyakṣāṇīva sarvathā |

Upacāreṇa tadvṛttikālikākramagocarā || 9/65 ||

There are no other (na…anyāni) explanations --lit. wordings of Scriptures-- (mantra-varṇāni)

anywhere (sarvathā) like (iva) (such) direct perceptions (pratyakṣāni) (that are attainable) by
the Way of Speech (upacāreṇa) (which) abides in the Activity of the Process of Kālikā (tat-
vṛtti-kālikā-krama-gocarā). || 9/65 ||
Notes:

No explanations can be so successful like that of the teachings of the Process of Kālikā.

𑆠𑆠𑇀𑆠𑆢𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆩𑇀𑆨𑆷𑆠𑆮𑆳𑆱𑆤𑆳𑆮𑆼𑆣𑆱𑆁𑆑𑇀𑆰𑆪𑆳𑆠𑇀 𑇅
𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆕𑇀𑆑𑇀𑆰𑆳𑆮𑆴𑆫𑆲𑆴𑆠𑆳 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆘𑆳𑆪𑆠𑆼 𑆥𑆫𑆳 𑇆𑇙/𑇖𑇖𑇆

Tattadvikalpasambhūtavāsanāvedhasaṃkṣayāt |
Sarvākāṅkṣāvirahitā viśrāntirjāyate parā || 9/66 ||

Supreme (parā) Repose (viśrāntiḥ) is free of all desires (sarva-ākāṅkṣā-virahitā) (, and) due
to the complete destruction of the penetration of the impressions born from thoughts of those
desires (tat…vikalpa-sambhūta-vāsanā-vedha-saṃkṣayāt), (It) is Victorious (jāyate). || 9/66
||

Notes:

‘Ākāṅkṣa’ or ‘desire’ can be a technical term here, meaning ‘requiring more words to
complete a sense’. In this sense it means ‘need of mentation to know one’s own Self’.

𑆅𑆠𑇀𑆡𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆮𑆴𑆰𑆪𑆼 𑆨𑆳𑆮𑆳𑆤𑆶𑆨𑆮𑆨𑆷𑆩𑆴𑆰𑆶 𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆂 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆷𑆤𑆳𑆁 𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆱𑆿 𑆥𑆷𑆘𑆤𑆑𑇀𑆫𑆩𑆂 𑇆𑇙/𑇖𑇗𑇆

Itthamutthānaviṣaye bhāvānubhavabhūmiṣu |
Pratyakṣaḥ sarvajantūnāṃ sthito'sau pūjanakramaḥ || 9/67 ||

Therefore (ittham), in the sphere of the rising (utthāna-viṣaye) of the abodes of the
experience of entities (bhāva-anubhava-bhūmiṣu), direct perception (pratyakṣaḥ) of all the
limited beings (sarva-jantūnām) is (Itself) (asau) appears (sthitaḥ) as the (Real) Process of
Worship (pūjana-kramaḥ). || 9/67 ||

𑆃𑆤𑇀𑆪𑆽𑆫𑆳𑆮𑆫𑆑𑆠𑇀𑆮𑆼𑆤 𑆪𑆼 𑆨𑆳𑆮𑆳𑆂 𑆥𑆫𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂 𑇅

𑆠𑆽𑆫𑆼𑆮 𑆘𑇀𑆚𑆳𑆤𑆴𑆤𑆳𑆩𑆴𑆠𑇀𑆡𑆁 𑆘𑆳𑆘𑇀𑆮𑆬𑆵𑆠𑆴 𑆥𑆫𑆳 𑆖𑆴𑆠𑆴𑆂 𑇆𑇙/𑇖𑇘𑇆

Anyairāvarakatvena ye bhāvāḥ parivarjitāḥ |

Taireva jñānināmitthaṃ jājvalīti parā citiḥ || 9/68 ||

Thus (ittham), Supreme (parā) Consciousness (citiḥ) suddenly appears (in a clear way)
(jājvalīti) for wise beings endowed with the Knowledge of the Self (jñāninām) only through
those (taiḥ…eva) entities (bhāvāḥ) which (ye) are abandoned (parivarjitāḥ) by others
(anyaiḥ) (while considering them as being) limiting condition (āvarakatvena). || 9/68 ||

Notes:

Supreme Consciousness takes place as Universal Consciousness and not in the form of
rejecting manifestation. This is Śaivism.
𑆍𑆠𑆢𑆫𑇀𑆡𑆳𑆤𑆶𑆱𑆳𑆫𑆼𑆟 𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆼 𑆩𑆪𑆳 𑇅
𑆱𑇀𑆦𑆶𑆛𑆁 𑆪𑆼 𑆮𑆴𑆮𑆸𑆠𑆳𑆂 𑆯𑇀𑆬𑆾𑆑𑆳𑆱𑇀𑆠𑆠𑇀 * * * * * * * * 𑇆𑇙/𑇖𑇙𑇆

Etadarthānusāreṇa stotrabhaṭṭārake mayā |

Sphuṭaṃ ye vivṛtāḥ ślokāstat * * * * * * * * || 9/69 ||

The śloka-s (ślokāḥ) of the Stotrabhaṭṭāraka --i.e. Kramastotra-- (stotra-bhaṭṭārake) are

clearly (sphuṭaṃ) revealed (vivṛtāḥ) by me (mayā) according to this meaning (etat-artha-
anusāreṇa)… || 9/69 ||

𑇆 𑆯𑆶𑆨𑆁 𑆨𑆷𑆪𑆳𑆠𑇀𑇆

|| Śubhaṃ bhūyāt ||

Let there be (bhūyāt) Light (śubham)!

Sanskrit source:
Trivandrum Sanskrit series TSS-130

Translated from Sanskrit by David Durvāsāḥ